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Mitchell,  John,  1794-1870. 
The  practical  church  membe 


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THE 


#^#L&^1 


PRACTICAL  CHURCH  MEMBER 


BEING 


A  GUIDE  TO  THE  PRINCIPLES  AND  PRACTICE 


OF    THE 


CONGREGATIONAL  CHURCHES 


NEW  ENGLAND. 


77 

•■    By  JOHN  MITCHELL, 

PASTOR  OF  THE  CONGREGATIONAL  CHURCH,  FAIR  HAVEN,  CONN. 


t"  Beholding  your  Order  and  the  steadfastness  of  your  Faith  in  Chris!.*' 
Col.  ii.  5. 


NEW  HAVEN:  NATHAN  WHITING. 
1835. 


NA  A  %&» 


Entered  according  to  act  of  Congress,  in  tbe  year  1835,  by 
Nathan  Whiting,  in  the  Clerk's  office  of  the  District 
Court  of  Connecticut  District 


.  KNTS. 


lPTER  I. 

O  RIO  I II  '        R]     \TlONAL  Chlri  hes. 

Pack 
Importance  ot  me  subjeci  The  First  Church.  Set- 
tlement of  New  England.  State  of  society.  First 
Ministers  of  New  England.  Discusssiou  of  Church 
Polity.  Platforms.  Present  character  of  tho  New 
England  Churches  -        13 

[APTERII. 

Principles  of  Congregational  Church  Order. 
Constitution  of  Churches.    .Members.    Officers.  Creeds. 
Self-government  of  the  Churches.     Practical  results 
of  the  system  -  31 

CHAPTER  III. 

Church  Covenant  and  Watch. 
Nature  of  the  Covenant.     Mutual  Watch  of  Members. 
Object — Spirit  aud  Manner — and  Importance,  of  the 
Duty    -  -        59 

CHAPTER  IV. 

Church  Discipline. 
Knds  of  Discipline.     Means.     Private  Offences.     Public 
Offences.     Manner  «f  Proceeding.     Forsaking  Com^ 


iv  Contents. 


Page 


munion.  Miscellaneous  and  General  Remarks  on  the 
subject  of  Discipline.  Treatment  of  Excommunicated 
Persons  ------        67 

CHAPTER  V. 

Church  Meetings  and  Church  Business. 
Importance  of  Church  Meetings.     Duty  of  Attending. 
Order  to  be  observed  in  them.      Articles  of  Practice 
— Temperance.     Standing  Committees         -  -      107 

CHAPTER  VI. 

Relations  of  Pastor  and  People. 
Tire  Pastoral  Office.     Settled  Ministers,  and  Itinerant 
Preachers.   Pastoral  Prerogatives  and  Rights.   Rights 
©f  the  People  -  -  -  -  -      117 

CHAPTER  VII. 

Deacons. 
Origin.      Qualifications.      Duties.      Introduction  into 
Office 131 

CHAPTER  VIII. 

Religious  Meetings. 

Public  Worship.     The  Evening  Lecture.     The  Social 

Prayer-Meeting.     Preparatory  Lecture.     Concert     -      135 

CHAPTER  IX. 

Measures  for  the  Promotion  of  Religion. 
'•New  Measures."     Importance  of  Stated  Ordinances 
and    Means    of   Grace.    Lay    Preaching.     Female 
Speaking  in   Promiscuous   Assemblies.     Hasty   Ad- 


CONTENTS,  V 

Fage 
missions  to  the  Church.     Genera]  Observance  of  Or- 
der     -  -  143 

CHAPTER  X, 
Relatio.ns  i>i  Society — Parish  Affairs. 

Settlement  of  a  Pastor.  Support  of  the  Pastor.  Vari- 
ous Modes  of  Providing  for  Parish  Expenses — Taxes — 
Rent  of  Pews— Sub  mds — Sabbath  Col- 

lections.    Meeting    Houses.     Free    Seals.     Secular 
Use  of  Churc  i es.     Pars  The  Young  Men. 

Schools  -  -  -  -       173 

CHAPTER 

f.VT!  I '  C 

Dismission  of  M  >mbei  .  from  one  Church  to  another. — 
Exchanges.  Councils.  Associations.  Transfer  of 
Ministers  from   >ne  Church  to  another  -  -       211 

CHAPTER  XII. 
Relations  and  Intercourse  with  other  Denominations, 

Relations    with     Presbyterians.     Deportment    towards 
Churches  not  in  Communion   with  us.     Proselyting, 
and  its  Unworthy  Arts.  Joint-stock  Meeting  Houses.    Union 
Meetings.     Catholicism  -  221 

CHAPTER  XIII. 
Conclusion. 
Things  requisite  to  the  Practical  Christian — Holiness — 
Prayer — Knowledge — A   sound    Faith — Concern   for 
the  Purity  of  the  Church — Judgment — Candor — Pru- 
dence— Liberality — Constancy  and  Perseverance        -      239 
L* 


Erratum.— At  page  144,  3rd  line  from  bottom,  for  "settled 
tendencies,"  read  subtle  tendencies. 

Correction.*— The  number  of  Congregational  Churches  in 
England  and  Wales  is  larger  by  several  hundreds  thau  I  have 
stated,  page  15.  The  number  there  given  (1600  or  1700.)  is 
only  the  number  associated  in  the  "Congregational  Union  of 
England  and  Wales."  This,  upon  the  authority  of  one  of  the 
Baptist  Delegates  from  England,  now  in  this  country. 


PREFACE. 

This  little  volume  has  been  written  with  r<  h  rence  to  the 
youthful  and  growing  Congregation  of  which  it  is  the  Author's; 
happiness  to  he  the  Pastor.  If  it  should  please  God  to  make  it 
serviceable  to  them,  my  end  is  answered  and  my  labor  abun- 
dantly repaid  :  if  its  usefulness  should  bo  extended  bc]-oud  them, 
I  shall  have  the  greater  cause  to  be  thankful. 

The  title  will  remind  the  real  me  other  books,  from 
abler  pens  than  mine.  I  allude  "Church  Member's 
Guide,"  by  Mr.  James,  the  "  '  mal,"  by  Air.  Bacon, 
and  the  "Tribute  to  the  Me  n  'ilgrims,"  by  Dr. 
Ilawes, — books  with  which  [  ho|  ti  is  too  well  ac- 
quainted to  make  it  necesa  their  excel- 
lence and  worth.  The  to\  lume,  are,  for 
the  most  part,  distinct  froi  Our  several 
roads  may  lie  within  sight  ■  dom  coinci- 
dent. Ef  mine  lie  in  a  mo  -.  if  it  lead 
through  a  tract  more  mo  of  emo- 
tion, it  is  also  less  freque  1  t  account 
may  contribute  somethin  ler,  if  not 
to  his  amusement. 


It  will  bo  noticed  tl 
touched  upon  in  the  : 


ussed  or 
lich  fall 


Vlii  PREFACE. 

among  the  controversies  of  the  times.  I  have  taken  them  up 
as  they  came  in  my  way,  and  endeavored  to  dispose  of  them 
agreeably  to  the  dictates  of  the  Bible  and  common  sense,  not 
expecting  to  meet  the  views  of  everybody.  It  is  impossible  to 
be  universally  orthodox  in  an  age  when  almost  every  subject, 
doctrinal  or  practical,  is  matter  of  excited  altercation, — when 
with  many,  truth  itself  is  ultraism,  while  with  others,  sobriety  of 
judgment  is  too  lukewarm  a  quality,  and  "  meek-eyed"  charity 
too  smooth  of  tongue,  to  suit  their  inflammable  zeal. 

Without  attempting  to  write,  in  a  formal  way,  on  our  eccle- 
siastical polity,  I  have  wished  to  promote  among  our  people  a 
more  general  acquaintance  with  that  subject.  I  do  not  suppose 
that  Church  order  is  the  most  important  thing  in  religion.  But 
neither  is  it  the  least  important.  It  certainly  is  not  unimpor- 
tant. Churches  were  instituted  by  Christ  for  particular  pur- 
poses ;  to  wit,  the  edification  of  the  members,  and  the  efficient 
propagation  of  religion  in  the  world  ;  and  it  is  obvious  that  the 
manner  of  their  constitution,  that  is,  their  polity,  must  have 
much  to  do  with  their  adapteduess  to  the  ends  in  view  ;  and  of 
course,  that  it  can  never  be  otherwise  than  an  important  subject 
to  be  studied  and  known.  One  could  not  wish,  indeed,  to  see  it 
exalted  into  that  undue  consequence,  relatively  considered, 
which  was  assigned  to  it  in  the  discussions  of  by-gone  centuries, 
much  less  to  resuscitate  the  spirit  of  those  discussions  ;  but 
neither  is  it  well  that  it  be  wholly  neglected. 

Besides  the  intrinsic  and  proper  importance  of  the  subject,  it 
is  desirable  to  know  something  about  it,  to  be  able  to  estimate 


PREFACE.  IX 

the  comparative  claims  of  the  different  existing  system3.  AVe 
still  hear  of  the  lineage  and  validity  of  this  order  and  that. — for 
though  discussion  has  iu  a  great  measure  ceased,  as  to  this  par- 
ticular field,  pretension  has  not, — and  it  needs  some  intelligence 
to  settle  us. 

As  to  the  Congregational  system,  its  claims  to  a  scriptural 
antiquity,  and  its  practical  utility,  will  be  best  understood,  and 
most  truly,  and  I  trust  most  highly  appreciated,  by  those  who 
have  studied  it  most.  If  it  be  as  "  jjrimitive'''  as  the  Scriptures, 
and  was  familiar  to  Paul,  it  is  doubtless  primitive  enough,  and 
quite  tolerably  "  apostolic,"  the  claims  notwithstanding,  of 
primogeniture  by  others. 

Be  this  as  it  may,  I  cannot  but  think  we  are  suffering  it  to 
fall  into  too  much  neglect  among  us.  Our  fathers  sought  truth 
on  this  subject  with  the  same  conscientiousness  and  care,  as 
they  sought  the  mind  of  Christ  on  other  subjects.  They  sough; 
it  at  the  expense  of  persecution  and  exile  ;  and  having,  with 
unwearied  pains,  found  it,  they  rejoiced  in  it.  It  was  to  them 
"  like  unto  a  treasure  hid  in  a  field  ;  the  which,  when  a  man 
hath  found,  he  hideth,  and  for  joy  thereof  goeth  and  selleth  all 
that  he  hath,  and  buyeth  that  field."  In  that  age  of  ecclesiasti- 
cal confusion,  and  of  turning  back  towards  popery,  they  pro- 
fessed that  "  they  looked  upon  the  discovery  and  settlement  of 
the  Congregational  way,  as  the  boon,  the  gratuity,  the  largest 
of  divine  bounty,  which  the  Lord  graciously  bestowed  on  his 
people  that  followed  him  into  the  wilderness."  But  we,  their 
descendants,  so  far  from  entering  into  their  studies,  are  almosi 


PREFACE. 

content  to  be  ignorant  of  the  very  results  of  them,  furnished  to 
our  hands.  Is  it  not  true, — and  if  it  be  true,  is  there  not  utterly 
a  fault  among  us, — that  not  a  few  of  our  ministers  do  not  inform 
themselves  even,  much  less  acquaint  their  people,  thoroughly, 
with  the  principles  and  grounds  of  our  ecclesiastical  system  1 
And  does  it  not  hence  arise,  that  our  people  are  often  too  little 
intelligent  in  this  matter  properly  to  discharge  the  duties  wl5;ch 
our  system  requires  of  them  as  members ;  and  too  little  estab- 
lished in  their  views  to  be  not  soon  unsettled  and  drawn  away 
to  churches  of  a  different  order,  whose  polity  they  find  to  be 
more  insisted  on,  and  whose  claims  they  are  not  qualified 
to  canvass  ?  Ought  we  not,  as  a  part  of  our  duty  to  our 
churches,  and  especially  when  large  accessions  are  made  to 
them  of  the  subjects  of  our  revivals,  to  instruct  them,  not  only 
in  the  doctrines  and  moral  duties  of  their  religion,  but  in  the 
polity  also,  under  which  it  is  their  duty  and  privilege  to  act  ? 

"  The  Principles  and  Practice  of  the  Congregational  Church- 
es," become  the  more  important  in  view  of  the  place  which  these 
churches  occupy,  and  doubtless  are  destined  to  occupy,  in  rela- 
tion to  the  great  cause  of  Christ  on  earth.  It  is  not  to  be  sup- 
posed, indeed,  that  the  world  is  to  be  converted  by  means  of 
any  one  denomination  of  Christians.  All  shall  be  privileged 
to  share  in  that  glorious  achievement.  But  if  we  consider  the 
history  of  these  New  England  churches,  with  their  numerous 
and  increasing  offspring  in  the  west — if  we  consider  the  way  in 
which  God  has  led  them  from  the  beginning,  who  "  sifted  thre§ 


PREFA'  W 

kingdoms  that  he  might  plant  the  American  wilderness  with  tho 
finest  of  the  wheat," — if  we  consider  their  principles  and  spirit, 
their  institutions,  their  intelligence,  their  presses,  their  zeal  for 
moral  reform,  enlightened,  principled,  and  constant;  and  their 
liberal  devotedness  to  tho  work  of  missions  and  other  objects 
of  universal  philanthropy  5  we  cannot  but  suppose  that  they 
are  to  have  a  very  prominent  agency  in  tho  renovation  of  the 
world.  It  is  therefore  important  that  every  member  of  their 
communion,  should  be  prepared  with  every  sort  of  instruction 
and  qualification  for  the  fulfilment  of  so  high  a  destiny. 

If  this  humble  volume  contribute  at  all  to  such  a  result,— if 
it  cause  so  much  as  one  church,  or  member,  of  so  important  a 
communion,  to  be  better  informed,  or  more  judicious— if  it  cast 
a  little  salt  into  so  great  a  fountain,— it  will  not  be  valueless, 
nor  the  labor  of  it  lost. 


CHAPTER  I. 

ORIGIN  AND  HISTORY  OF  THE  CONGREGATION- 
AL CHURCHES. 

If  every  man  should  know  something  of  the  history 
of  his  own  religious  communion,  it  is  especially  desira- 
ble that  such  a  history  as  that  of  the  founders  of  the 
Churches  of  New  England  should,  by  every  means,  be 
kept  alive  in  the  minds  of  their  posterity.  The  char- 
acter of  our  Pilgrim  Fathers,  the  causes  and  objects  of 
their  removal  hither,  the  hardships  they  suffered — more 
for  the  sake  of  us  their  children,  than  for  their  own, — 
have  a  most  sacred  claim  upon  our  memory.  It  is  a 
history  which  every  son  of  New  England  should  value 
as  his  birth -right.  "  No  sober  New  Englander  (says 
Dr.  Dwight)  can  read  the  history  of  his  country,  with- 
out rejoicing  that  God  has  caused  him  to  spring  from 
the  loins  of  such  ancestors,  and  given  him  his  birth  in  a 
country  whose  public  concerns  were  entrusted  to  their 
management:"  and  it  mav  be  added,  that  no  New 
Englander  who  is  willingly  ignorant  of  that  history  is 
worthy  of  his  origin  ;  or  capable  of  appreciating,  or 
competent  to  defend,  the  inestimable  inheritance  which 
has  descended  to  him.  "  I  shall  count  my  country  lost, 
(says  Cotton  Mather)  in  the  loss  of  the  primitive  prin- 
ciples, and  the  primitive  practices,  upon  which  it  was 

2 


14        THE  PRACTICAL  CHURCH   MEMBER. 

at  first  established  :"  that  loss,  however,  will  ensue,  and 
New  England  will  cease  to  be  New  England,  when  her 
degenerate  children,  (if  that  should  ever  be,)  shall  be 
generally  ignorant  of  her  history,  or  cease  to  revere  the 
memory  of  her  founders. 

It  is  not,  however,  the  design,  nor  is  it  within  the  com- 
pass, of  this  volume,  to  give  such  a  history.  A  few  things 
only  can  be  noticed,  as  introductory  to  the  matters 
which  are  to  follow. 

The  Congregational  polity,  at  least  in  some  of  its 
leading  features,  began  early  to  be  discussed,  among 
the  schemes  which  occupied  the  Reformers  of  the  six- 
teenth century,  but  did  not  assume  a  visible  and  per- 
manent existence  till  about  1600.  The  exiled  church 
at  Leyden,  under  the  care  of  the  celebrated  Robinson, 
which  afterwards  removed  to  Plymouth,  in  New  Eng- 
and,  is  regarded  as  the  mother  of  the  Congregational 
sister-hood,  and  its  pastor,  as  the  founder  of  the  Congre- 
gational plan. 

This  church  was  gathered  in  England  in  1602.  Be- 
ing harrassed  by  an  intolerant  establishment,  they  re- 
moved, a  few  years  after,  to  Holland,  and  thence,  in 
1620,  to  Plymouth;  where  the  first  detachment  of  them 
arrived,  in  a  forlorn  condition,  in  the  depth  of  winter. 
From  the  distresses  of  the  sea,  which  had  detained  them 
long  upon  its  bosom,  they  escaped,  at  length,  to  encoun- 
ter the  greater  distresses  of  a  houseless  forest  and  an 
inclement  season, — distresses,   both  of  sea  and  land. 


THE  PRACTICAL  CHURCH  MEMBER.        15. 

which  only  a  piety  like  theirs  would  have  been  willing 
to  encounter,  and  a  faith  like  theirs,  been  able  to  sus- 
tain. 

The  settlement  at  Plymouth  was  the  first  of  the  reli- 
gious colonies  which,  within  a  few  years  after,  during 
the  "  Laudian  persecution,"  peopled  the  streams  and 
harbors  of  New  England.  And  this  was  the  begin- 
ning of  Congregationalism  in  this  country. 

Meantime,  a  branch  of  the  same  vine  was  beginning 
to  take  root  in  England.  The  first  church  which  was 
gathered  there,  after  Mr.  Robinson's,  was  organized, 
with  simple  and  affecting  solemnities,  in  1616.  Its 
pastor  was  a  Mr.  Jacob,  who  during  a  visit  to  Leyden 
had  embraced  Mr.  Robinson's  views.  In  that  unpro- 
pitious  soil,  it  struggled  with  even  greater  difficulties, 
of  another  kind,  than  these  encountered  which  were 
planted  in  the  wilderness.  "  It  subsisted  almost  by  a 
miracle  for  above  twenty-four  years,  shifting  from  place 
to  place,  to  avoid  the  notice  of  the  public,"  till,  the 
times  changing,  it  openly  appeared  in  a  house  of  wor- 
ship in  1640.*  From  these  oppressed  beginnings,  Con- 
gregationalism in  England  has  gone  on  increasing  and 
flourishing,  '*  as  a  grain  of  mustard  seed,"  till  it  now 
number-,  in  that  country  and  in  Wales,  about  1600  or 
1700  congregations,  and  as  many  ministers.  Of  it>' 
numbers  in  Scotland  I  am  not  informed  ;  but  if  the  eu- 
Jogv  of  the  celebrated  Chalmers,   (a  Presbyterian)  be 

fNeaJ. 


16  THE    PRACTICAL    CHURCH    MEMBER. 

just,  who  says  of  the  Scottish  Congregationalists,  thai 
they  are  "  the  purest  body  of  Christians  in  the  united 
kingdom/'  it  is  to  be  wished  that  the  number  were 
greater  than  it  is,  whatever  k  may  be. 

The  state  of  society  in  the  New  England  settlements, 
as  might  be  expected  from  the  causes  which  originated 
them,  was  altogether  peculiar.  It  was  entirely  and 
eminently  religious.  It  might  be  said  of  every  family, 
that  it  was  a  pious  family  ;  of  every  adult  individual, 
that  he  was  strictly  moral,  if  not  religious  ;  and  of  ev- 
ery child,  that  he  was  piously  educated..  They  were 
of  the  best  people  of  England.  For  it  is  the  best  peo- 
ple,— the  most  pious  and  exemplary  always,  and  com- 
monly not  the  least  intelligent  and  respectable,  that 
persecution  banishes  from  its  communion,  while  it  re- 
tains the  worst.  They  were  the  best  people  of  Jerusa- 
lem, "  who  were  scattered  abroad  upon  the  persecution 
that  arose  about  Stephen."  They  were  of  the  best 
people  of  France  who  fled  on  the  revocation  of  the 
edict  of  Nantes.  And  England  had  no  better  people 
within  her  bosom  than  she  exiled  from  it,  by  the  intol- 
erable vexations  of  her  High  Commission  and  other 
spiritual  courts.  The  immoral  and  unprincipled — peo- 
ple of  lax  lives  and  pliant  consciences — are  not  the 
people  who  either  disturb  the  persecutor,  or  are  dis- 
turbed by  him.  When  the  Rev.  Mr.  Cotton,  the  first 
minister  of  Boston,  a  man  of  excellent  learning  and 
piety,  and  of  much  repute  in  England,  as  he  afterwards 
was  in  this  country,  was  informed  against  in  the  High 


THE  PRACTICAL  CHURCH  MEMBER.        17 

Commission,  and  applied  to  the  earl  of  Dorset  for  his 
interest  with  the  primate,  the  earl  sent  him  word  that, 
"  if  he  had  been  guilty  of  drunkenness,  uncleanness, 
or  any  such  lesser  fault,  he  could  have  got  his  par- 
don :  but  the  sin  of  puritanism  and  non-conformity 
was  unpardonable,  and  therefore  he  must  fly  for  his 
safety.''  It  was  for  "  the  sin  of  puritanism  and  non- 
conformity." and  for  no  other  "  fault,"  that  our  fa- 
thers were  forced  to  leave. 

The  settlers  of  New  England  were  all  of  one  per- 
suasion. There  was  no  mixture  of  emulous  and  pros- 
elyting sects.  All  the  inhabitants  of  a  parish  were 
called  by  the  same  bell  to  the  same  sanctuary  ;  all  lov- 
ed and  respected  the  same  pastor;  instructed  their 
children  in  the  same  schools,  and  catechisms  ;  mourn- 
ed together  in  the  same  church  yard  :  all  kept  the  uni- 
ty of  the  Spirit  in  the  bond  of  peace  ;  being  called  in 
one  hope  of  their  calling ;  having  one  Lord,  one  faith, 
one  baptism,  one  God  and  Father  of  all.  If  they  ori- 
ginally brought  any  diversity  of  views  with  them,  their 
common  piety,  and  common  trials,  and  the  earnestness 
and  simplicity  of  their  common  search  for  truth,  soon 
matured  them  into  harmony. 

This  happy  unity  prevailed  for  several  generations. 
Nor  was  this  a  drowsy  and  secure  state  of  things.  The 
presence  of  God  was  eminently  with  them.  The  first 
age  of  New  England  was  one  of  an  almost  continuous 
revival.  Preaching  was  attended  with  so  much  power 
in  some  places.  "  that  it  was  a. common  inquiry  by  such 

2* 


18  THE    PRACTICAL    CHURCH    MEMBER 

members  of  a  family  as  were  detained  at  home  oft  9 
Sabbath,  whether  any  had  been  visibly  awakened  in  the 
house  of  God  that  day."'  "  Few  Sabbaths  did  pass- 
without  some  evidently  converted,  and  some  convin- 
cing proof  of  the  power  of  God  accompanying  his 
word.''*  Thus  the  children  of  the  settlers,  as  they  came 
forward  into  life,  under  the  faithful  care  of  iheir  parents, 
and  ministers,  were  gathered,  by  the  favor  of  God,  into 
the  same  communion  with  themselves.  The  Spirit  of 
revivals  has  overshadowed  these  churches  from  the  be- 
ginning.! 

*  Priuce's  Christiau  History. 

f  There  was  one  considerable  period  of  extensive  and  alar- 
ming declension  in  the  early  days  of  New  Englaud.  It  com- 
menced, visibly,  about  1660  or  1670,  i.  e.  with  the  third  genera- 
tion. The  days  of  trial  had  by  that  time  passed  away,  and 
prosperity  had  succeeded.  Prosperity  is  the  greatest  of  all  tri- 
als to  churches. 

But  even  of  this  period,  Mather,  the  historian,  says,  "Indeed 
the  people  of  God  in  this  land  were  not  so  far  gone  in  degenera- 
cy, but  that  there  were  further  degrees  of  disorder  and  corrup- 
tion to  be  found  in  other,  yea,  in  another  places,  where  the  pro- 
testant  religion  is  professed;  and  the  most  impartial  observers- 
must  have  acknowledged,  that  there  was  proportiouably  still 
more  of  true  religion,  and  a  larger  number  of  the  strictest  saints, 
in  this  country,  than  in  any  other  on  the  face  of  the  earth.  But 
it  was  to  be  confessed,  that  the  degeneracy  of  New  England' 
in  any  measure,  into  the  spirit  of  the  world,  was  a  thing  ex- 
tremely aggravated  by  the  greatness  of  our  obligations  to  the 
contrary."  Magnal.  Book  V.     In  view  of  this-  declension-  there 


THE  PRACTICAL  CHURCH  MEMBER        19 

Thus  one  in  sentiment,  and  thus  blessed,  were  the 
early  churches  of  New  England.  I  have  heard  opin- 
ions and  reasonings  advanced  in  support  of  the  suppo- 
sed good  effects  of  a  diversity  of  sects  ;  but  I  have  seen 
no  evidence  of  such  effects,  like  the  evidence  to  the 
contrary  in  the  history  of  these  churches.  There  is  no 
scripture  for  the  position,  that  I  am  aware  of,  (but  much 
to  the  contrary,)  and  I  fear  there  are  no  facts.  Has  the 
condition  of  New  England  been  improved  by  the  flood- 
ing of  sects  into  it  ?  Have  we  more  piety,  and  better 
morals  ?  Was  such  diversity  of  sects  deemed  desirable 
in  the  apostle's  days?  The  benefits — what  are  they, 
in  comparison  of  the  evils  ?  They  are  to  be  shown, 
perhaps,  by  Pope's  doctrine,  "  All  discoid,  harmony  not 
understood  ;"  or  by  the  philosophy  of  an  older  theo- 

was  a  special  meeting,  or  synod,  called  at  Boston,  to  consider  a 
work  of  reform:  and  it  is  remarkable  with  what  fidelity  and 
minuteness  this  synod  went  into  an  iuquiry  respecting  the  pre- 
vailing sins, — the  result  of  which  they  published.  A  similar  re- 
form was  engaged  in  in  Connecticut.  Many  churches  set  apart 
seasons  for  special  prayer,  faithful  inquiry,  and  solemn  renewal 
of  covenaut:  and  "  very  remarkable  was  the  blessing  of  God 
upon  the  churches  which  did  so."  "Many  thousands  of  spec- 
tators will  testify,  that  they  never  saw  the  special  presence  of 
the  great  God  our  Savior  more  notably  discovered  than  in  the 
solemnities  of  thuse  opportunities."   Mather. 

Though  there  was  no  general  revival  during  this  period,  which 
continued  till  the  great  awakening  of  1629  and  1640.  there  were 
numerous  local  ones,  as  c.  g.  in  Northampton,  where  there 
were  five  during  the  ministry  of  Mr.  Shepard. 


20         THE  PRACTICAL  CHURCH  MEMBER. 

rist,  who  tells  us  that  "the  whole  world  is  kept  in  or- 
der by  discord  ;  and  every  part  of  it  is  a  more  particu- 
lar composed  jarre."  Are  divisions  and  subdivisions 
of  congregations,  into  nandfuls  of  people;  are  more 
houses  than  can  be  filled,  and  more  ministers  than  are 
needed  ;  are  rivalries  and  jealousies,  and  strifes  and  en- 
vy ings  ;  are  gradations  of  truth  and  of  error,  accommo- 
dated to  all  sorts  of  men ;  are  schemes  against  schemes, 
and  churches  against  churches  ;  and  lo  !  here,  and  lo  ! 
there,  the  benefits  intended  ?  I  know  it  is  with  God  to 
bring  good  out  of  evil ;  and  how  much  he  may  bring 
out  of  this  is  known  -only  to  him :  but  the  evils  are 
manifest,  and  the  sin,  I  fear,  great.  "  For  whereas 
there  is  among  you  envying,  and  strife,  and  divisions, 
are  ye  not  carnal,  and  walk  as  men  ?  For  while  one 
saith,  I  am  of  Paul,  and  another,  I  am  of  Apollos,  are 
ye  not  carnal  ?       » 

The  first  ministers  of  New  England  were  episcopally 
ordained,  and  had  been  settled  pastors  previous  to  their 
coming  hither.  "  I  have  before  me,  (says  Neal,)  a  list 
of  seventy-seven  divines  who  became  pastors  of  sundry 
churches  and  congregations  in  New  England  before. 
1640,  all  of  whom  were  in  orders  in  the  Church  of  Eng- 
land." They  received  their  ordination,  generally,  in 
the  time  of  the  mild  arch-bishop  Abbot,  a  man  of  such 
piety  and  temper,  that  had  his  predecessor,  Bancroft, 
and  his  successor,  Laud,  been  men  of  the  like  views 
and  spirit,  New  England  had  not  been  settled  as  it  was. 
They  received  their  education  at  the  Universities   of 


THE    PRACTICAL    CHURCH    MEMBER.  21 

Cambridge  and  Oxford,  and  were  all  of  them  respectably, 
and  some  of  them  extensively,  if  not  profoundly,  learn- 
ed. Their  excellence,  both  as  preachers  and  as  men, 
has  been  abundantly  testified  to,  by  men,  not  only  of 
their  own,  but  of  other  persuasions.  Two  persons* 
who  well  knew  them,  have  left  the  following  account  of 
them.  "  We  that  saw  the  persons,  who,  from  four  fa- 
mous colonies  assembled  in  the  synod  that  agreed  on 
our  Platform  of  Church  Discipline,  cannot  forget  their 
excellent  character.  They  were  men  of  great  renown 
in  the  nation  from  whence  the  Laudian  persecution  ex- 
iled them :  their  learning,  their  holiness,  their  gravity, 
struck  all  men  that  knew  them  with  admiration.  They 
were  Timothies  in  their  houses,  Chrysostoms  in  their 
pulpits,  Augustines  in  their  disputations.  The  prayers, 
the  studi6s,the  humble  inquiries,  with  which  they  sought 
after  the  mind  of  God,  were  as  likely  to  prosper  as  any 
means  upon  earth.     And  the  sufferings  wherein  they 

■  Rev.  John  Iligginson,  son  of  the  first  minister  of  Salem, 
and  Rev.  William  Hubbard,  minister  of  Ipswich-  both  born  in 
England.  These  venerable  men,  at  au  advanced  period  of 
their  lives,  Anxious  to  perpetuate  "  the  old  principles  of  New 
England."  drew  up  a  joint  paper,  expressly  for  after  genera- 
tions, which  they  left  behind  them,  with  the  following  super- 
scription: "A  testimony  to  the  Order  of  the  gospel  in  the  chur- 
ches of  New  England:  left  in  the  hands  of  the  churches  by  the 
two  most  aged  ministers  of  the  gospel  yet  surviving  in  the  coun- 
try.    The  former  died  1703,  aged  93;  the  latter  in  1704,  age«i 


2%2  THE    PRACTICAL    CHURCH    MEMBER. 

were  confessors  for  the  name  and  the  truth  of  the  Lord 
Jesus  Christ,  add  unto  the  arguments  which  would  per- 
suade us,  that  our  gracious  Lord  would  reward  and  honor 
them,  with  communicating  much  of  his  truth  unto  them." 

There  was  no  one  subject  which  engaged  the  atten- 
tion of  the  founders  of  New  England  more  than  the 
subject  of  church  polity.  Having  escaped  from  the  half 
reformed  protestantism  of  their  native  land,  they  were 
deeply  anxious  to  establish  a  system  here  according  to 
the  true  primitive  model. 

They  were  now  in  circumstances  to  do  so.  The 
reformation  in  England  had  stopped  short  of  the  reason- 
able expectations  of  its  most  enlightened  friends.  It 
was  often  stationary,  often  retrograde.  It  retained,  at 
its  best  estate,  too  many  of  the  habiliments,  and  by  far 
too  much  of  the  spirit,  of  the  popish  religion  which  it 
had  professed  to  supplant.  It  was  retarded  by  the  hab- 
its of  the  people,  which  had  been  formed  under  Catho- 
lic influence.  It  was  involved  in  numberless  controver- 
sies. It  was  entangled  with  interests  of  state.  It  was 
opposed  by  the  claims  of  arrogant  prerogative,  and  re- 
pressed by  arbitrary  power.  Freedom  of  thought  was 
"  an  heinous  crime,"  and  liberty  of  conscience,  "  an 
iniquity  to  be  punished  by  the  judges."  But  the  New 
England  puritans  were  now  beyond  the  action  of  all 
these  adverse  influences.  They  had  come  out  from 
among  them,  and  were  separate  ;  and  with  an  ocean 
intervening,  and  a  wilderness  about  them,  there  was  no 
impediment  to  their  free  inquiries. 


THE    PRACTICAL    CHURCH    MEMBER.  '40 

In  these  inquiries  the  Bible  was  their  guide.  The 
Bible  alone.  They  were  not  ignorant  of  history,  nor 
slow  to  avail  themselves  of  any  light  which  fathers, 
councils,  or  reformers,  might  shed  upon  their  minds  ; 
but  they  regarded  the  Bible  alone  as  authoritative.  If 
alone  authoritative,  it  must  be  sufficient  alone ;  and 
the  man  of  God,  possessing  the  Bible,  is,  in  respect  to 
all  that  is  essential  to  faith  or  practice,  perfect,  thorough- 
ly furnished  unto  all  good  works.  So  the  Puritans  be- 
lieved and  acted.  They  built  their  system  upon  the 
Bible,  and  thought  the  foundation  broad  enough.  They 
needed  no  traditions,  or  inventions  of  men,  or  reasons 
of  state,  to  make  it  broader.  Deeply  feeling  their  respon- 
sibility to  the  God  of  the  Bible,  to  that  law  and  testi- 
mony they  constantly  referred  their  own  and  other 
men's  opinions.  "  The  supreme  judge,  (say  they,  in 
their  Platform)  by  which  all  controversies  in  religion  are 
to  be  determined,  and  all  decrees  of  councils,  opinions 
of  ancient  writers,  doctrines  of  men,  and  private  spirits, 
are  to  be  examined,  and  in  whose  sentence  we  are  to 
rest,  can  be  no  other,  but  the  Holy  Scripture  delivered 
by  the  Spirit ;  into  which  Scripture  so  delivered,  our 
faith  is  finally  resolved."  What  a  world  of  confusion 
and  darkness  would  have  been  swept  away,  had  all  men 
been  as  simple  in  their  appeal  to  the  Scriptures  as  were 
the  Puritans  of  New  England ! 

Besides  their  numerous  tracts  and  volumes  on  the  sub- 
ject of  church  order,  it  was  abundantly  discussed  in  ser- 
mons, and  in  other  forms.     The  results  of  these  discus- 


24        THE  PRACTICAL  CHURCH  MEMBER. 

sions  were  embodied,  generally,  in  the  Cambridge  Plat- 
form, which  was  considered  and  agreed  to  by  a  Synod 
convened  at  that  place,  in  1648,  and  recommended  to 
the  acceptance  of  the  churches.  This  Synod  was  com- 
posed of  ministers  from  all  the  colonies  ;  the  invitation 
being  general,  and  the  interest  a  common  and  important 
one.  They  also  adopted  a  confession  of  faith,  namely, 
the  Westminster  ;  which  had  then  lately  been  set  forth. 
For  this  the  Savoy  Confession  was  afterwards  substitut- 
ed. 

Having  finished  their  work,  in  which  they  had  pro- 
ceeded with  great  harmony,  "  they  did,  with  an  extra- 
ordinary elevation  of  soul  and  voice,  then  sing  togeth- 
er the  song  of  Moses  and  the  Lamb,  in  the  fifteenth 
chapter  of  Revelation :"  and  thus  the  session  was  clos- 
ed. 

From  that  time  onward,  the  Cambridge  Platform,  (till 
it  was  superseded  in  Connecticut,  in  1708,  by  the  Say- 
brook  Platform)  was  the  general  directory  of  the  Church- 
es. It  did  not  originate,  or  essentially  modify  their 
practice,  but  rather  recognized  and  digested  the  princi- 
ples upon  which  they  were  already  established.  It  is 
an  instrument  the  wisdom  of  which  will  be  more  seen, 
the  more  it  is  studied,  and  compared  with  the  Scrip- 
tures. 

The  Say  brook  Platform  is  based  upon  the  same  gen- 
eral views  as  the  Cambridge ;  differing  from  it  only,  or 
chiefly,  in  the  further  provision  it  makes  in  respect  to 
councils,  and  associations  of  ministers. 


THE  PRACTICAL  CHURCH  MEMBER.        25 

Such,  briefly,  is  the  rise  and  early  history  of  the  New 
England  Churches.  Of  other  institutions  which  have 
had  their  origin  and  growth  with  these  churches,  I  can 
take  no  notice. 

It  is  the  habit  of  infidels  and  vain  persons,  and,  we 
must  now  add,  of  Catholics,  and  some  others  from 
whom  better  things  might  be  hoped,  to  disparage  the 
memory  of  the  Pilgrims, — with  what  motives,  it  need 
not  be  mentioned.  But  the  attempt  is  vain.  Their 
works  speak  for  them.  Their  schools,  their  colleges, 
their  laws  and  governments, — to  say  nothing  of  their 
churches, — institutions  which  all  men  admire,  liberties 
which  all  men  are  breathing  after,  a  state  of  society 
which,  for  its  intelligence  and  morals,  has  no  parallel  in 
any  country, — these  are  their  memorials.  When  our 
praise  of  the  Pilgrims,  or,  rather,  when  our  gratitude  to 
God  on  their  behalf,  surpasses  the  benefits  received 
through  them  ;  when  it  rises  higher,  or  spreads  farther, 
than  the  healthful  influences  which  they  originated,  then 
shall  our  gratitude  be  abated,  and  our  praise  restrain- 
ed. 

There  is  one  reflection  which  ought  to  be  made,  per- 
haps, in  passing,  touching  the  sensitiveness  of  some, 
who  cannot  endure  to  hear  of  the  puritans  being  perse- 
cuted, and  that  by  bishops,  without  conceiving  them- 
selves assailed  with  reproach. 

The  facts  cannot  be  questioned.  They  cannot  be 
blotted  from  history.  But  they  are  not  now  to  be 
mentioned   to   the  prejudice  of  the    existing   Church 

3 


£6  THE    PRACTICAL    CHtJRCH    MEMBER. 

of  England,  much  less,  to  the  reproach  of  Episcopalians 
in  general.  They  belong  to  times  which  have  long 
since  passed  away.  The  odium  of  them  cannot  attach 
to  the  children,  except  as  they  allow  the  deeds  of  their 
fathers,  and  approve  their  sayings ;  and  manifest,  them- 
selves, the  same  exclusive,  high-church  spirit  which  was 
the  cause  of  persecution  in  them.  It  was  an  exclusive, 
high-church  spirit  in  Saul  of  Tarsus,  that  made  him  a 
persecutor ;  it  was  an  exclusive,  high-church  spirit  in 
Laud,  and  his  coadjutors  ;  and  an  exclusive,  high-church 
spirit,  in  any  age,  or  church,  is  not  far  from  a  persecu- 
ting spirit.  "  There  never  was  a  time,  (says  the  vener- 
able John  Jay)  when  high-church  doctrines  promoted 
peace  on  earth  and  good  will  among  men."* 

As  it  regards  the  Congregational  communion  at  the 
present  day,  its  members  still  cherish,  in  a  good  degree, 
the  principles  and  habits  of  their  fathers,  They  are  still 
the  enlightened  friends  of  liberty  and  religion ;  the  effi- 
cient patrons  of  education ;  the  advocates,  even  to  a 
proverb  among  the  licentious,  of  law,  and  order,  and 
virtuous  morals.  If  in  some  degree  they  have  declined 
from  the  strictness  of  former  times,  it  may  yet  be  said, 
that  they  are  among  the  most  strict  of  the  existing  de- 
nominations. If,  as  a  body,  they  keep  the  Sabbath 
with  less  exactness,  than  the  fathers  did,  (a  fact  to  be 

*  Letter  to  Trinity  Church,  New  York, — a  paper  worthy  to 
be  read  by  all  Churchmen.     See  his  Life,  chap.  12. 


THE    PRACTICAL    CHURCH    MEMBER.  27 

deplored)  it  may  still  be  asked,  what  body  of  Christian 
professors  respect  it  more  than  they  do,  or  have  shown 
themselves  more  solicitous  to  protect  it  from  profana- 
tion ?  If  less  severe,  or  strenuous,  in  their  opposition 
to  vice,  which  of  the  sister  denominations  is  before  them 
in  every  work  of  reform  ;  or  against  which  has  the  en- 
mity of  the  profligate  been  more  manifested  on  this  ac- 
count ? 

I  hope  we  may  never  be  backward  to  confess  our 
sins,  and  to  lament  our  degeneracy.  But  whatever  our 
sin,  or  degeneracy,  may  be,  may  it  never  be  that  of 
abandoning  the  principles  and  habits  of  our  fathers. 
Return,  we  beseech  thee  O  God  of  hosts,  look  down 
from  heaven,  and  behold  and  visit  this  vine! 

We  revere  the  memory  of  the  Pilgrims.  We  revere 
their  principles.  We  cherish  their  institutions.  We 
cannot  but  love  the  churches  of  their  planting ;  not 
merely,  or  blindly,  because  of  their  origin  with  them, 
but  because  of  their  scriptural  simplicity  and  tried 
excellence.  We  hold  fast  that  which  is  good.  We 
contend  earnestly  for  the  faith  once  delivered  to  the 
saints,  identical,  as  we  believe,  with  the  faith  of  these 
churches  :  and  for  its  precious  fruits,  as  developed  in  their 
influence. 

We  cannot  look  at  the  results  of  the  Congregational 
system,  ecclesiastical  and  doctrinal,  as  we  behold  them 
in  New  England,  and  elsewhere,  without  feeling  that  for 
us  to  abandon  it.  would  make  us  culpable  as  freemen  and 


28  THE    PRACTICAL    CHURCH    MEMBER. 

philanthropists,  as  well  as  degenerate  as  sons  and 
Christians.  If  it  was  an  enlightened  piety  in  the  fath- 
ers which  devised  the  system,  must  it  not  be  either  ig- 
norance or  degeneracy  in  the  sons,  that  discards  it  ? 
And  though  we  can  appreciate,  and  acknowledge  what- 
ever is  excellent  in  other  communions,  yet.  after  more 
than  two  centuries  experience  of  the  fruits  of  this,  un- 
aided as  it  was,  and  for  a  long  time  unmolested,  by 
other  systems,  and  operating  alone  in  forming  the  char- 
acter of  New  England ;  we  may,  without  bigotry,  we 
trust,  say  to  such  as  would  proselyte  us,  or  our  children, 
to  other  modes,  brought  in  to  rival,  or  supplant,  the  Con- 
gregational, Show  us  better  fruits,  before  we  forsake 
the  tree  which  produces  these.* 

If  this  land  were  now  a  wilderness,  as  it  was,  and  the 
foundations  of  our  welfare  were  now  to  be  laid,  who 
were  the  men,  or  what  the  principles,  which  were  bet- 

*  "  Let  it  be  recollected,  that  for  nearly  a  hundred  years  af- 
ter the  settlement  of  New  England,  there  were  very  few  of  any 
denomination  in  the  land  besides  Congregationalists.  In  1700, 
there  were  in  all  the  New  England  states  then  settled,  900Epis- 
copalians,  [equal  to  one  moderate  congregation]  of  whom  185 
were  communicants.  There  were  no  Methodists  :  and  with  the 
exception  of  Rhode  Island,  very  few  Baptists.  Not  a  single 
church  of  this  denomination  existed  in  Connecticut,  and  but 
two  or  three  in  Massachusetts/  There  were  at  the  same  time 
one  hundred  and  twenty  Congregational  churches,  besides  thir- 
ty churches  composed  of  Indians.  It  is  plain  then  that  New 
England  is,  what  it  is,  chiefly  from  the  influence  of  the  Cou^ 
gregationalists,  and  of  Congregational  principles."     Hmves, 


THE  PRACTICAL  CHURCH  MEMBER.        "29 

ter  fitted  for  the  work,  than  those  we  are  considering? 
And  if  these  principles  are  any  less  valuable  now  than 
they  once  were,  if  they  are  less  scriptural,  or  less  effica- 
cious, let  the  system  be  brought  forward,  of  all  the  ex- 
isting systems  of  faith  and  order,  which  is  more  scrip- 
tural, and  endued  with  a  greater  efficacy  to  make  men 
virtuous  and  happy.  "  Where  is  truth,  where  is  pietv, 
where  is  hope  and  salvation  to  be  found,  if  not  in  these 
Christian  societies,  which,  for  two  hundred  years,  have 
shared  so  signally  in  the  protection  and  care  of  Almigh- 
ty God,  and  which,  for  the  same  period,  have  exerted  so 
happy  an  influence  on  all  the  dearest  interests  and  hopes 
of  this  favored  community?"*  Or  if  these  principles 
do  not  now  reside  in  the  Congregational  communion, 
if  the  gold  has  become  utterly  dim,  and  the  most  fine 
gold  changed,  let  it  be  shown  in  what  communion  they 
do  reside — and  we  will  be  converts  to  that  communion. 
But  if  no  such  church  or  system  can  be  named,  then 
let  the  Congregational  descendents  of  the  Pilgrims  sus- 
tain, under  God,  to  the  latest  times,  the  faith,  and  the 
order,  of  their  Congregational  progenitors. 

Meantime,  we  repeat  the  testimony  of  the  venerable 
men  before  quoted,!  and  hand  it  down  to  our  children. 
"We  do  therefore  earnestly  testify,  (say  they)  that  if 
any  who  are  given  to  change,  do  rise  up  to  unhinge  the 
well  established  churches  in  this  land,  it  will  be  the  du- 
ty and  interest  of  the  churches,  to  examine,  whether  the 

•  Hawes.  f  Messrs.  Higgiuson  aad  Hubbard. 

3* 


30        THE  PRACTICAL  CHURCH  MEMBER. 

men  of  this  trespass,  are  more  prayerful,  more  watch- 
ful, more  zealous,  more  patient,  more  heavenly,  more 
universally  conscientious,  and  harder  students,  and  bet- 
ter scholars,  and  moie  willing  to  be  informed  and  ad- 
vised, than  those  great  and  good  men,  who  left  unto  the 
churches  what  they  now  enjoy.  If  they  be  not  so,  it 
will  be  wisdom  for  the  children  to  forbear  pulling  down 
with  their  own  hands,  the  houses  of  God  which  were 
built  by  their  wiser  fathers,  until  they  have  better  satis- 
faction.'' And  they  conclude  with  their  "  prayers  unto 
the  Lord  for  these  holy  churches,  [in  which,  who  will 
not  unite  ?]  that  he  would  surely  visit  them,  and  grant 
much  of  his  gracious  presence  and  Spirit  in  the  midst 
of  them  ;  and  raise  up,  from  time  to  time,  those  who 
may  be  happy  instruments  of  bringing  down  the  hearts 
of  the  parents  into  the  children.  The  Lord  bless  these 
His  churches,  and  keep  them  steadfast,  both  in  the 
faith,  and  in  the  order  of  the  gospel,  and  be  with  them, 
as  he  was  with  their  fathers,  and  never  leave  them  nor 
forsake  them!" 


CHAPTER  II. 

PRINCIPLES    OF   THE    CONGREGATIONAL  SYS- 
TEM OF  CHURCH  ORDER. 

As  the  rights  and  duties  of  a  church-member  are  es- 
sentially modified  by  the  polity  of  the  church  to  which 
he  belongs,  it  is  important  to  him,  and  also  to  the 
church,  that  he  should  understand  the  principles  of 
that  polity.  The  government  of  a  church,  like  any 
other  government,  is  a  practical  thing  :  it  defines  rela- 
tions, distributes  powers,  prescribes  duties.  And  these 
vary  with  the  character  of  the  system.  It  is  therefore 
obvious,  that  though  all  believers,  considered  simply  as 
disciples  of  Christ,  have  the  same  duties  to  discharge, 
yet  considered  as  subject  to  this  or  that  particular  eccle- 
siastical organization,  their  duties,  as  well  as  their  priv- 
ileges, may  be  quite  diverse.  As  the  active  duties  of  the 
citizen  of  a  republic  are  not  the  same  as  those  of  the 
passive  subject  of  an  oligarchy  ;  being  more  numerous, 
more  responsible,  more  noble  :  so,  under  the  various 
schemes  of  church  order,  there  is  more  or  less  for  the 
laity  to  do.  or  to  submit  to,  in  the  management  of  af- 
fairs, as  the  schemes  have  more  or  less  of  the  character 
of  free  institutions. 

The  following  are  essential  features  in  the  Congrega- 
tional system.  They  do  not  comprise  the  whole,  but 
include    those    which    are   most    distinctive.      They 


32        THE  PRACTICAL  CHURCH  MEMBER, 

relate  to  the  constitution  of  churches,  their  members, 
powers,  officers,  and  relations. 

A  church  is  a  society  of  believers,  united  together, 
by  their  own  consent,  or  covenant,  in  obedience  to  the 
will  of  Christ,  for  the  observance  of  ordinances,  their 
own  edification,  and  the  propagation  of  the  faith. 
Each  society,  thus  formed,  with  its  proper  officers,  is  to 
all  intents  a  church. 

No  persons  are  to  be  received  as  members,  but  such 
as  are  hopefully  renewed  by  the  Spirit  of  God,  giving 
credible  evidence  of  the  same. 

Church  power,  as  it  is  called,  that  is,  the  power  to 
receive,  and  to  discipline  members,  to  elect  officers, 
and  to  do  such  other  acts  as  concern  the  body,  in  mat- 
ters of  practice,  is  vested  in  the  church  itself,  and  not 
in  its  officers.  The  latter  have  their  proper  authority 
and  influence,  (as  will  be  noticed  elsewhere,)  but 
have  not  power  to  rule  the  church,  except  by  consent 
of  the  brother-hood. 

The  officers  of  the  church  are  of  two  orders,  namely , 
presbyters  (or  ministers)  and  deacons.  They  are 
elected  by  the  brethren,  and  ordained  by  presbyters. 

The  churches  are,  in  a  qualified  sense,  independent. 
No  church  admits  the  right  of  any  other  church,  or 
number  of  churches,  or  church  officers,  to  interfere 
authoritatively  with  its  faith  or  discipline.  They 
maintain,  however,  an  endeared  and  extended  com- 
munion and  co-operation  with  one  another  ;  and  are  so 


THE    PRACTICAL    CHURCH    MEMBER.  39 

far  mutually  subject  to  discipline,  that  an  erring  church 
is  open  to  the  reproofs  of  others,  and,  if  the  case  re- 
quire, may  be  disowned  from  the  general  communion. 

They  do  not  allow  the  imposition  of  human  creeds, 
or  standards,  as  tests  or  orthodoxy,  or  terms  of  com- 
munion. 

The  relations  of  Church  and  Society,  as  they  have 
been  established  by  New  England  Congregationalists, 
are,  it  is  believed,  peculiar,  and  eminently  happy. 

I  merely  state  these  items,  without  the  grounds  or 
proofs  of  them.  But  for  the  elucidation  of  some  of 
them,  I  subjoin  the  following  remarks. 

1.  Churches,  properly  constituted,  are  voluntary  as- 
sociations, being  formed  by  the  free  consent  of  the  mem- 
bers. They  can  be  properly  formed  in  no  other  way. 
Men  are  not  bom  into  the  church,  but  into  the  world : 
though  volumes  have  been  written  to  the  contrarv. 
Nor  can  any  act  of  power,  ecclesiastical,  or  civil ;  or 
any  parish,  or  diocesan,  or  other  geographical  lines, 
make  them  members.  It  must  be  by  their  own  intel- 
ligent act.  The  whole  business  of  religion,  as  it  stands 
m  the  Bible,  is  a  voluntary  thing ;  and  this  as  well  as 
the  rest. 

•2.  It  is  essential  to  the  due  organization  of  a  church, 
that  the  members  enter  into  a  covenant,  either  express 
or  implied.  According  to  Congregational  usnge,  it  is 
express  and  written. 


34        THE  PRACTICAL  CHURCH  MEMBER. 

The  propriety  of  this  is  obvious.  A  number  of  per- 
sons associate  together  for  certain  ends  which  require 
their  faithful  co-operation.  They  therefore  pledge 
themselves  to  each  other  so  to  co-operate  ;  and  as  God 
is  concerned  in  the  matter,  the  covenant  has  regard  to 
him,  as  well  as  to  the  members. 

The  practice  is  abundantly  supported  by  scripture 
example.  For  covenanting  with  God,  see  Gen.  17. 
Deut.  xxix.  10—13.  Exod.  xix.  8.  Neh.  ix.  38,  (in 
which  instance  the  covenant  was  written  and  sealed,) 
and  other  passages.  For  covenanting  with  one  anoth- 
er, see  Neh.  x.  28—31.     2  Cor.  viii.  5. 

It  also  appears  from  history,  that  this  was  the  prac- 
tice of  the  primitive  churches.* 

3.  Congregationalists  hold  to  the  local  and  separate 
being  of  churches,  as  composed  of  single  societies  of 
believers,  in  opposition  to  the  idea  of  an  extended 
church,  composed  of  many  societies ;  as  a  catholic,  a 
national,  or  a  diocesan  church.  The  New  Testament 
never  uses  the  word  church  in  this  extended  sense, 
(except  as  it  speaks  of  the  whole  family  of  the  redeem- 
ed,) but  applies  it  only  to  local  assemblies  :  as  the  church 
of  Ephesus,  the  church  in  Smyrna,  at  Corinth,  &c. 
When  it  speaks  of  provinces,  or  countries,  it  uses  the 
plural,  churches ;  as  the  churches  of  Galatia,  of  Mace- 
donia, the  seven  churches  which  are  in  Asia,  &c. 

And  this  is  the  Congregational  idea.     Each  society 

*  See  Upham's  Rat.  Dis.  §§29—31. 


THE  PRACTICAL  CHURCH  MEMBER.        35 

is  a  church,  a  whole  church,  and  not  a  fraction,  or  con- 
stituent part  of  a  church.  It  is  complete  in  itself,  and 
competent  to  all  the  acts  which  it  is  proper  for  a  church 
to  do.  Hence,  while  we  hear  of  The  Church  of  Eng- 
land, The  Presbyterian  Church,  The  Methodist  Episco- 
pal Church,  meaning  extended  bodies,  having  common 
and  imperative  articles  of  subscription,  and  amenable 
to  some  central,  or  common  power,  we  never  hear  of 
The  Congregational  Church,  but  they  are  spoken  of 
as  churches.  Nor  do  we  commonly  hear  from  Con- 
gregationalism, such  phrases  as  our  Church,  our  Zion  ; 
or  such  personifications  as  her  communion,  her  pale, 
and  the  like.  Such  imposing  phrases  and  ideas,  though 
there  be  no  great  harm  in  them,  perhaps,  are  as  uncon- 
gregational  as  they  seem  to  us  unscriptural.  In  the 
mouths  of  some  they  are  unamiably  sectarian. 

The  Co i  ^tegational  communion  is  not  one  great 
imposing  consolidated  church ;  but  a  band  of  related 
Christian  families ;  bound  together  by  oneness  of 
faith,  affection,  and  aim ;  having  the  Bible  for  their 
common  directory,  and  Christ  for  their  common  head. 
Such  were  the  New  Testament  churches. 

4.  That  churches  should  be  composed  of  those  who, 
in  the  judgment  of  charity,  are  true  believers,  and  of 
such  only,  is  essential,  not  only  to  the  purity  of 
churches,  but  to  every  object  for  which  they  exist. 
Supposing  them  to  be  made  up  indifferently  of  believ- 
ers and  unbelievers,  the  children  of  God  and  the  chil- 


36        THE  PRACTICAL  CHURCH  MEMBER. 

dren  of  the  world,  there  could  be  neither  fellowship, 
discipline,  co-operation,  nor  visible  separateness  from 
the  world.  What  fellowship  hath  righteousness  with 
unrighteousness,  or  what  communion  hath  light  with 
darkness  ?  This  is  clear  enough  in  scripture,  and  in 
reason  ;  but  not  every  church  has  acted  upon  it. 

If  churches  are  to  be  formed  carefully  and  strictly 
upon  this  principle,  we  may  see  how  wrong  it  is  to  in- 
vite the  entrance  of  the  unconverted,  either  by  urgen- 
cy, or  by  too  easy  admission.  How  often  have  church- 
es sought  to  enlarge  themselves  by  lowering  the  terms 
of  admission  ;  by  too  large  or  lax  a  charity,  in  respect 
to  evidence  of  grace  ;  by  extolling  the  saving  efficacy 
of  their  sacraments,  and  "  valid  ordinances  ;"  or  by 
the  too  ready  embrace  of  a  merely  sectarian  and  pros- 
elyting zeal  ?  How  often  is  "  the  temple  of  God" 
sinned  against,  in  these  and  similar  ways !  "  But  let  ev- 
ery man  take  heed  how  he  buildeth.1'  The  apostolic 
churches  were  composed  of  none  but  those  who  were 
hopefully  renewed,  according  to  the  best  evidence  that 
could  be  had  of  them.  They  were  all  addressed  as 
"  saints,"  "  saints  in  Christ,"  saints  and  faithful.1' 
Our  Savior  himself  offered  no  facilities  for  the  admis- 
sion of  the  impenitent,  but  discouraged  them  ;  as  the 
Bible  everywhere  does.  Ps.  1.  16.  Matt.  viii.  19, 
20.  Luke  xiv.  26—33.  Eccles.  v.  5.  1  Cor.  hi.  10, 
12,  13. 

5.  As  the  members  are  required  to  have  fellowship 


THE    PRACTICAL    CHURCH    MEMBER.  37 

one  with  another,  and  as  there  can  be  no  fellowship  be- 
tween those  who  are  brought  together  without  consent, 
or  likeness  of  character,  (for  how  can  two  walk  togeth- 
er except  they  be  agreed  ?)  it  is  manifestly  fit  and  rea- 
sonable that  new  members  should  come  in  by  consent 
of  the  brotherhood. 

Again,  as  the  brethren  admit  members,  so  it  is  for 
them  to  expel  members,  when  their  conduct  requires  it. 
In  other  words,  as  it  was  with  them  to  say  whether  a 
person  was  worthy  of  their  fellowship,  at  the  first ;  it 
is  with  them  to  say  whether  he  continues  worthy,  or 
has  forfeited  their  confidence.  That  is  ;  the  power  of 
admission,  and  of  discipline,  is  properly  in  the  brother- 
hood. Suppose  it  to  be  elsewhere,  and  to  be  exercis- 
ed independently  of  them  :  it  may  force  an  unworthy 
and  unwelcome  member  upon  them,  but  it  cannot  force 
their  confidence  and  love.  He  may  be  among  them, 
but  he  is  not  of  them. 

6.  If  the  right  of  admitting  and  excluding  members 
be  important  to  the  brotherhood,  much  more  is  the 
right  of  choosing  their  own  ministers.  My  edification, 
as  dependent  on  my  minister  ;  the  love  and  respect  I 
am  required  to  bear  towards  him  ;  my  concern  for  my 
children  and  friends,  and  for  all  who  are  to  share  with 
me  in  the  influence  of  his  ministrations  ;  and  many 
other  things,  make  it  exceedingly  desirable  to  me,  that 
I  should  have  a  voice  in  his  election. 

Xor  let  it  be  said  that  the  brethren  arc  not  qualified 
4 


38  THE    PRACTICAL    CHURCH    MEMBER. 

for  such  a  trust.  Our  Savior  virtually  judges  other- 
wise, where  he  says,  the  sheep  know  the  shepherd's 
voice,  and  a  stranger  will  they  not  follow,  but  will  flee 
from  him  ;  for  they  know  not  the  voice  of  strangers. 
True  Christians  soon  discern  the  spirit  of  their  minis- 
ters ;  and  are  made  to  feel  what  occasion  they  have  in 
them  either  to  rejoice,  or  to  mourn.  Blind  guides  may 
satisfy  the  blind,  but  not  the  "  children  of  the  day." 

"  Of  such  moment  is  the  preservation  of  this  power, 
[of  choosing  their  officers]  that  the  churches  exercised 
it  in  the  presence  of  the  apostles."*  Acts  xiv.  23,f 
and  vi.  3 — 5. 

7.  Of  church  officers  we  have  but  two  kinds,  because 
but  two  are  recognized  in  the  New  Testament.  But 
two  kinds  recognized,  I  mean,  of  permanent  officers, — 
ministers  and  deacons.  The  apostolic  office  was  not 
a  permanent  one,  but  expired  with  the  twelve. 

The  words  bishop,  elder,  pastor,  and  minister,  are 
used  in  the  New  Testament  to  signify  the  same  office, 
being  applied  to  the  same  person.  Hence  the  equality 
of  ministers.  It  was  not  intended  that  some  should  be 
set  up  as  overseers  and  lords  over  the  others.  "  Be  not 
ye  called  Rabbi :  for  one  is  your  Master,  even  Christ ; 
and  all  ye  are  brethren."     "  Ye  know  that  they  which 

*  Camb.  Plat. 

f  This  passage  reads  in  our  translation,  "  they  ordained" 
&c.  but  the  word  in  the  original,  means  to  elect  by  lifting  up 
the  hand.     See  Robinson's  Lex.  verb,  ^si£o<rov&j. 


THE    PRACTICAL    CHURCH    MEMBER.  39 

arc  accounted  to  rule  over  the  gentiles  exercise  lord- 
ship over  them  ;  and  their  great  ones  exercise  authori- 
ty upon  them.     But  so  it  shall  not  be  among  you.*' 

The  three  grades  of  bishops,  priests,  and  deacons, 
are  not  to  be  found  in  the  New  Testament.  ,  The 
chapter  and  verse  cannot  be  named.  Of  course,  as 
they  are  not  in  the  Bible,  they  are  not  of  divine 
right,  whatever  may  be  said  for  them  from  history  or 
expediency. 

Lay-presbyters,  or  ruling  elders,  are  supposed,  by 
Presbyterians,  to  be  authorized  by  1  Tim.  v.  17.  "  Let 
the  elders  that  rule  well  be  counted  worthy  of  double 
honor,  especially  they  who  labor  in  word  and  doctrine." 
But  it  is  thought  by  very  judicious  critics  that  they 
have  misapprehended  the  meaning  of  the  passage. 
Let  the  elders  (ministers)  who  rule  well,  especially 
those  who  are  laborious  in  preaching,  be  counted  wor- 
thy of  double  honor.  Compare  with  1  Thess.  v.  12, 
13,  and  Heb.  xiii.  17.  Pteference  is  also  made,  in  sup- 
port of  the  office,  to  Rom.  xii.  7,  8.  and  1  Cor.  xii.  28. 
These  passages  speak  of  ?°iding,  and  of  helps  and  gov- 
ernments.  but  specify  nothing  as  to  a  government  by 
ruling  elders.*     The  expediency,  or  lawfulness,  of  this 

•  This  distinction  between  teaching  and  ruling  elders,  if  it 
ever  exited,  (which  I  will  neither  affirm  nor  deny,)  was  cer- 
tainly not  of  long  continuance  :  for  St.  Paul  makes  it  a  quali- 
fication requisite  in  all  presbyters,  or  bishops,  that  they  be  able 
to  teach  and  instruct  others  1  Tim.  iii.  2,  &c. — Mosheim, 
Bk.  J. 


40        THE  PRACTICAL  CHURCH   MEMBER. 

method  of  government,  is  a  separate  question,  which 
every  one  will  settle  for  himself. 

8.  From  our  having  no  public  Articles  of  religion  to 
which  we  require  subscription,  it  is  sometimes  objected 
to  us,  that  we  are  a  "  church  without  a  creed!" — as  if 
that  were  some  grievous  thing.  But  in  this  we  are  like 
the  primitive  churches.  They  had  no  confession,  sym- 
bol, standard,  or  formulary  whatever,  that  we  are  in- 
formed of,  except  the  Bible.  We  have  no  other,  and 
think  that  we  need  no  other.  We  think  that  the  Bible 
contains,  in  the  form  of  express  statute  or  recorded 
practice,  not  only  all  that  is  essential  to  the  faith  of 
churches,  but  all  that  is  requisite  to  order  and  discipline  ; 
and  that  its  instructions  are  sufficiently  ascertainable 
without  the  medium  of  a  human  compend. 

If  it  be  supposed,  from  our  having  no  standards,  that 
we  have  therefore  no  distinctness  or  harmony  of  belief, 
or  practice ;  or  that  our  sentiments  are  uncertain,  and  not 
to  be  known ;  the  supposition  is  a  very  mistaken  one. 
The  sentiments  of  no  denomination  are  more  widely  or 
distinctly  known, — gathered,  it  is  true,  not  from  Arti- 
cles, numbered  and  stereotyped  ;  but  from  the  living  pul- 
pit, from  lucid  and  laborious  authors,  and  from  thou- 
sands of  tracts  and  periodicals.  And  the  harmony  of 
our  churches  has  been  proverbial.  Notwithstanding 
their  perfect  and  universal  freedom,  as  to  what  they  shall 
believe  or  practice,  being  bound  by  no  creeds  or  canons, 
there  has  been  a  remarkable  agreement  both  of  faith  and 


THE  PRACTICAL  CHCRCH  MEMBER.        41 

practice  among  them,  and  a  prevailing  likeness  of  char- 
acter, throughout  New  England;  and  for  above  two 
centuries.  What  churches  have  dwelt  together  in  great- 
er affection  and  unity  ?  In  what  body  of  Christians 
have  there  been  fewer  defections  from  the  faith  ?  And 
not  only  here,  but  wherever  the  denomination  is  known. 
The  following  testimony  of  the  Congregational  Union 
of  England  and  Wales,  respecting  the  denomination  in 
that  country,  may  stand  for  all.  "  They  wish  it  to  be 
observed,  (they  say,)  that  notwithstanding  their  jealousy 
of  subscription  to  Creeds  and  Articles,  and  their  gene- 
ral disapproval  of  the  imposition  of  any  human  stand- 
ard, they  are  far  more  agreed  in  their  doctrines  and  prac- 
tices, than  any  church  which  enjoins  subscription,  and 
enforces  a  human  standard  of  orthodoxy." 

Whatever  may  be  said  of  the  utility  of  creeds,  we 
have,  in  the  history  of  these  churches,  a  practical  dem- 
onstration that  they  are  at  least  not  indispensable,  either 
to  the  being  or  well-being  of  churches. 

There  can  be  no  objection  to  creeds,  that  is,  to  com- 
pends  of  doctrine,  for  certain  purposes.  They  have 
their  uses,  and  perhaps  excellent  uses.  But  Congrega- 
tionalists  object  to  their  being  imposed  as  tests,  or  set  up 
as  standards,  to  enforce  uniformity.  We  deprecate 
the  authority  they  are  apt  to  grow  to,  to  the  prejudice 
of  the  rights  of  conscience,  and  of  the  word  of  God. 
As  fences  against  heresy,  experience  does  not  prove 
them  to  be  very  effectual.  As  articles  of  peace,  and 
bonds  of  union,  we  fear  they  create  divisions  as  often  as 

4* 


42  THE    PRACTICAL    CHURCH    MEMBER 

they  prevent  them.  How  large  a  proportion  of  the  in- 
ternal troubles  of  churches  which  use  them, — their  "  Acts 
and  Testimonies."  their  protests  and  counter-protests, 
their  trials  of  good  men  and  books  for  heresy,  and  the 
like  ;  arise  from  nothing  else  than  zeal  for  standards  ? 
Such  instruments  are  apt  to  become,  in  the  hands  of  the 
narrow  minded,  instruments  of  power,  wherewith  to 
harrass  the  liberal.  There  are  some  who  think  that 
heaven  and  earth  should  pass  sooner,  than  one  jot,  or 
one  tittle,  of  the  exact  wording  of  the  prescribed  creed 
and  order  of  their  church  be  not  fulfilled  ;  and  any  broth- 
er that  offends  in  one  point,  they  hold  to  be  guilty  of 
all,  and  obnoxious  to  ecclesiastical  censure.  They  put 
their  strait-jacket  upon  the  limbs  of  Charity,  who  loves 
freedom  as  she  loves  truth,  and  make  their  narrow  views 
the  jail  limits,  within  which  she  walks  afflicted  and  con- 
fined. 

It  is  not  my  design  to  discuss  the  subject  of  creeds 
at  all,  or  to  begin  to  wade  in  those  troubled  waters  ;  but 
I  can  hardly  help  expressing  a  conviction,  that  the 
tendency  of  creeds,  especially  when  enforced  to  the 
letter,  is  just  the  other  way  from  that  which  is  claimed 
for  them.  As  to  the  entire  uniformity  which  is  aimed 
at  by  means  of  them,  this  is  not  attainable,  as  all  expe- 
rience shows.  And  if  the  end  itself  be  not  attainable, 
still  less  is  it  attainable  by  the  means  relied  on.  The 
attempt  to  force  an  agreement  is  likely  to  result  in  the 
opposite.  Agreement,  so  far  as  it  is  attainable,  must  be 
voluntary  and  unconstrained.     The  human  conscience, 


THE    PRACTICAL    CHURCH    MEMBER.  43 

made  free  by  its  Creator,  revolts  at  the  idea  of  bondage 
to  any  human  authority.  This  reluctance  is  in  none 
stronger  than  in  the  truest  sons  of  the  gospel ;  who  have 
an  injunction  from  their  Lord,  to  call  no  man  Father 
upon  earth;  for  one  is  their  Father,  which  is  in  heaven, 
and  one  is  their  Master,  even  Christ ;  and  an  apostolic 
exhortation  to  stand  fast  in  the  liberty  wherewith  Christ 
hath  made  them  free, — having  reference  to  this  very 
subject,  the  imposition  of  a  creed  ;  namely,  that  of  the 
Jews,  upon  the  Galatian  converts.  The  tendency  of 
religion  itself  is,  to  liberate  the  conscience  from  mere 
human  authority,  (viewed  as  such.)  and  to  subject  it  to 
God  alone. 

With  regard  to  the  Westminster  and  Savoy  Confes- 
sions, which  were  formally  adopted  by  the  early  New 
England  churches,  and  are  still  esteemed  by  us,  as 
systems  of  truth,  they  have  never  had  the  authority  of 
standards  with  us,  as  some  have  supposed.  They  orig- 
inated in  England.  They  were  consented  to.  "  for  sub- 
stance of  doctrine,"  by  the  New  England  churches,  in- 
stead of  drawing  up  a  confession  for  themselves,  (which 
they  have  never  done,)  for  the  sake  of  declaring  their 
doctrinal  agreement  with  Christians  on  the  other  side  of 
the  water  ; — who  with  all  their  disputes  about  church 
order,  were  remarkably  agreed,  in  the  main,  in  respect 
to  theology, — Churchmen,  Presbyterians,  Congregation- 
alists,  and  Baptists  ;  as  their  several  confessions  show. 

But  these  confessions,  were  never  to  my  knowledge, 
set  up  as  standards,  and   made  of   the   like  authority 


44        THE  PRACTICAL  CHURCH  MEMBER, 

with  us,  as  confessions  are  with  other  communions.  No 
candidate  for  the  ministry  is  required  to  subscribe 
them,  ex  animo,  or  otherwise ;  no  church  adopts  them 
for  its  private  use;  nor  is  reference  ever  made  to  them, 
so  far  as  I  know,  in  cases  of  discipline  for  heresy ;  nor 
is  it  probable  that  Congregationalists  generally  would 
subscribe,  without  reserve,  or  modification,  to  every 
thing  which  they  contain.  They  can  no  otherwise  claim 
to  be  our  standards  than  the  XXXIX  Articles  of  the 
Church  of  England  can  ;  for  those  Articles  were  regar- 
ded by  our  fathers  as  exhibiting  the  same  doctrinal  views 
as  the  confessions  in  question  ad  were  owned  and  con- 
sented to  in  the  same  manner.*  Indeed,  they  regard- 
ed that  very  creed  as  their  own,  and  knew  no  other,  it  is 
believed,  previous  to  the  synod  of  1648.  All  these  con- 
fessions, have  the  authority  of  truth,  with  us,  so  far  as 
they  are  believed  to  agree  with  the  Bible  : — and  it  is  be- 
lieved, that,  regarded  as  systems,  though  there  be  ex- 
ceptions to  some  of  their  particular  statements,  they  are 

*  See  Heads  of  Agreement,  appended  to  the  Saybrook  Plat 
form,  Article  VIII.  See,  also,  Preface  to  the  confession  by  the 
Cambridge  Synod,  where  they  say  it  was  not  on  account  of  any 
doctrinal  disagreement  with  the  Church  of  England  that  caused 
their  separation.  It  must  not,  however,  be  supposed  that  the 
dominant  party  in  that  church  received  those  Articles  in  the  true- 
spirit  and  import  of  them.  Far  from  it.  They  were  men  of 
other  view's  than  those  of  the  men- they  persecuted.  "My 
lords,"  said  a  British  statesman  in  Parliament,  "  we  have  a 
Calvinistic  creed,  an  Arminian  clergy,  and  a  Popish  liturgy." 


THE    PRACTICAL    CHURCH    MEMBER.  45 

far  nearer  to  "  the  faithful  word,"  than  the  loose  Arniin- 
ian  systems  which  stand  opposed  to  them.  They  have 
no  other  authority  than  this.  And  the  same  may  be 
said  of  our  Platforms.  They  are  lights  which  all  are 
free  to  use,  or  not,  as  they  please. 

9.  The  things  which  most  distinguish  the  Congrega- 
tional plan  from  others,  are  these  two  :  the  importance 
it  gives  to  the  suffrages  of  the  brotherhood,  in  matters 
of  discipline,  and  government ;  and  the  independence 
of  the  churches  of  foreign  control,  or  supervision  : 
which  two  things  may  be  stated  in  one,  namely,  the 
the  self-government  of  the  churches.  In  other  systems 
the  powers  of  government  are  vested  in  the  officers, 
chiefly  in  the  clergy,  exclusive  of  the  brotherhood. 
In  the  Congregational,  they  are  vested  in  the  church  as 
a  body,  including  its  officers  ;  the  latter  acting,  in  their 
official  capacity,  as  the  guides  and  executives  of  the 
church. 

These  powers  are  vested  thus  in  the  church, 
1st.  Because  it  was  so  done  in  the  New  Testament 
Churches,   as  our   references  to  the   Scriptures  show. 
Our  Savior  himself  gives  such   power  to  the  churches. 
Mat.  xviii.  17,  18.* 

*  To  the  independence  and  self-government  of  the  primitive 
churches,  we  have  the  testimony  of  Mosheim.  "  Jn  those 
primitive  times,  (says  that  respected  historian,)  each  Christian 
church  wns  composed  of  the  people,  the  presiding  officers,  and 
the  Msistaots,   or  deacons. — The   highest  authority   was  in  the 


46        THE  PRACTICAL  CHURCH  MEMBER. 

2dly.  It  would  seem  to  be  the  natural  right  of  the 
churches,  as  voluntary  societies,  to  govern  themselves, 
— unless  this  right  is  denied  them  in  the  New  Testa- 
ment ;  which  is  not  done,  but  on  the  contrary,  the  right 
is  there  confirmed  to  them,  as  has  been  shown.  The 
exercise  of  this  right  is  also  necessary  to  the  due  per- 

people,  or  the  whole  body  of  Christians;  for  even  die  apostles 
themselves  inculcated  by  their  example,  that  nothing  of  any 
moment  was  to  be  done  or  determined  on,  but  with  the  knowl 
edge  and  consent  of  the  brotherhood.  Acts  i.  15  :  vi.  3  :  xv. 
4  :  xxi.  22." — "  The  assembled  people,  therefore,  elected  their 
own  rulers  and  teachers,  or  by  their  authoritative  consent  re- 
ceived them,  when  nominated  to  them.  They  also  by  their 
suffrages  rejected  or  confirmed  the  laws,  that  were  proposed 
by  their  rulers,  in  their  assemblies  ;  they  excluded  profligate 
and  lapsed  brethren,  and  restored  them  ;  they  decided  the  con- 
troversies and  disputes  that  arose  ;  &c."  And  this  order  of 
things,  the  same  historian  finds  to  have  continued  for  near  two 
centuries.  "  During  a  great  part  of  this  [the  second]  century 
all  the  churches  continued  to  be,  as  at  first,  independent  of  each 
other,  or  were  connected  by  no  consociations  or  confederations. 
Each  church  was  a  kind  of  little  independent  republic,  govern- 
ed by  its  owu  laws,  which  were  enacted,  or  at  least  sanctioned, 
by  the  people."— Dr.  Murdock's  Edition,  1832,  Vol.  I.  pp.  81, 
82,  86. 

Mosheim  has,  of  course,  no  reference  in  these  passages  to 
modern  Congregationalism,  but  has  his  eye  simply  upon  the 
primitive  churches,  and  the  matters  of  fact  concerning  them. 
There  can  be  no  doubt  that  he  has  exhibited  them  as  they 
were,  the  same  being  evident  from  the  New  Testament  itself; 
and  the  description  exactly  answers  to  our  Congregational 
system. 


THE  PRACTICAL  CHURCH  MEMBER.         17 

formance  of  duties  which  are  enjoined  upon  the  body, 
those  namely,  of  watchfulness  and  discipline  ;  which 
cannot  be  performed,  and,  in  point  of  fact,  are  not 
performed,  at  least  according  to  the  intent  and  letter  of 
them,  in  churches  whose  government  is  aristocratic,  as 
may  be  noticed  hereafter. 

3dly.  The  powers  in  question  are  no  less  safely,  than 
they  are  scripturally,  confided  to  the  brotherhood.     It 
is  believed  that  the  churches,   with  their  pastors,  are 
competent   to   the  maintenance  of  their   own  purity, 
peace,  and  order,  according  to  the  laws  of  Christ ;  and 
that  the  powers  requisite  to  this  are  likely  to  be  used 
as  conscientiously  and  judiciously,  and  are  as  little  lia- 
ble to  abuse  or  neglect,  in  their  hands,  as  in  the  hands 
of  church  officers  alone.     Power  in  the  hands  of  a  few, 
in  a  hierarchy  particularly,  (such  is  the  nature  of  man) 
is  prone  to  be  consequential  and  dictatorial.     It  delights 
in  the  show  and  exercise  of  authority,  and  in  the  sub- 
missive reverence  of  its  subjects  ;  and  too  often  has  its 
own  importance  and  preservation  in  view,  not  less  than 
the  interests  for  which  it  professes  to  legislate.     I  do 
not  aver  that  it  always  assumes  this  bearing,  actually, 
but  such  is  its  tendency,  as  there  is  too  much  melan- 
cholly  history  to  show, — though  I  am  happy  to  know 
that  protestant  churches  have  often,  perhaps  I  ought  to 
say  generally,  been  governed,  under  aristocratic  forms, 
with  a  pious  regard  to  the  will  of  God  and  the  good  of 
the  people.     But,  still,  how  many  have  been  the  abuses 
of  these  forms  of  government !     How  many  their  neg- 


48        THE  PRACTICAL  CHURCH  MEMBER. 

lects  !  How  often  have  high  church  prerogatives  and 
powers — lordly  in  nature,  name,  and  exercise  ;  and  as- 
pired to  by  improper  men,  if  they  have  not  spoiled  the 
simplicity  of  good  men — been  exerted  in  ways  immense- 
ly injurious  to  religion, — immensely  foreign  to  its  na- 
ture and  interests  as  a  spiritual  thing,  and  oppressive 
and  distressing  to  the  most  conscientious  of  its  sub- 
jects ;  and  how  often,  also,  have  they  been  negligent 
and  indifferent  where  corruption  and  disorders;  doctrin- 
al and  moral,  have  demanded  their  exercise  ! 

The  government  of  the  churches  vested  in  them- 
selves, is  a  very  different  thing  from  a  government  sole- 
ly by  officers.  From  its  nature  here,  it  is  incapable  of 
ostentation  or  aggrandizement,  or  of  far-reaching  abus- 
es. Its  exercise,  in  the  hands  of  the  brotherhood,  is 
the  humble  discharge  of  duties,  where  all  are  alike  re- 
sponsible, and  alike  concerned  in  the  consequences : 
where  the  power  of  each,  if  any  be  disposed  to  use  it 
improperly,  is  balanced  by  the  equal  voice  and  vote  of 
the  others  ;  and  where,  in  cases  of  censure,  particularly, 
each  is  reminded  to  do  what  he  does,  "  in  the  spirit  of 
meekness  ;  considering  himself,  lest  he  also  be  tempt- 
ed." There  may  be  in  a  reverend  assembly  of  divines, 
or  house  of  bishops,  or  other  formal  legislative  or  judi- 
cial body,  more  learning  and  gravity,  but  there  is  not 
always  more  simplicity  and  prayerfulness,  than  in  the 
humble  church  meeting ;  whose  very  want  of  the  con- 
sequence which  learning  and  office  give,  makes  them 
the  more  self  distrustful  and  circumspect,  in  what  they 


THE    PRACTICAL    CHURCH    MEMBER.  49 

do,  and  the  more  disposed,  in  their  lack  of  wisdom,  to 
ask  of  God,  who  giveth  to  all  men  liberally,  and  up- 
braideth  not. 

Ithly.  The  discipline  of  the  church  is  a  different 
thing  in  the  hands  of  the  church,  from  what  it  is  in  mere- 
ly official  hands.     It  is  another  and  a  better  thing. 

In  the  first  place,  we  want  the  aid  of  the  brotherhood 
in  our  endeavors  to  reclaim  offenders.  A  member  will 
often  deal  with  a  fellow-member, — a  plain  man  with  a 
plain  man — more  hopefully  than  a  bishop,  or  any  other 
church  officer  can.  They  are  better  acquainted,  and 
understand  each  other  better;  and  have  more  that  is 
common  between  them,  of  language  and  sympathy. 
This  is  precisely  the  means  which  Christ  has  appointed 
in  his  rule,  in  the  xviiith  of  Matthew.  He  does  not  di- 
rect the  pastor,  rector,  or  session,  to  take  the  offender  in 
hand,  immediately  ;  but  a  brother  is  to  deal  with  him,  in 
the  first  instance  alone ;  then  with  one  or  two  others ; 
and  then  the  church  as  a  body.  At  the  same  time,  the 
pastor  may  use  his  influence  in  addition  to  theirs.  The 
benefit  of  this  method  is  such,  and  so  obvious,  that  I 
think  that  those  who  know  what  it  is  by  experience,  will 
not  willingly  exchange  it  for  others. 

Again,  the  censures  of  the  church  are  more  effectual, 
proceeding  from  the  brotherhood.  They  are  another 
thing  in  their  nature,  and  another  thing  in  their  efficacy. 
A  censure  proceeding  from  the  authority  of  a  church 
officer,  or  church  judicatory,  is  an  official  act,  and  is  felt 
to  be  no  more  than  this  by  the  subject  of  it :  but  pro- 

5 


50        THE  PRACTICAL  CHURCH  MEMBER. 

ceeding  from  the  brotherhood,  the  equals  and  associates 
of  the  offender,  it  has  the  nature  of  public  opinion,  and 
falls,  as  such,  with  peculiar  force  upon  his  spirit.  It  is 
so  felt  by  him,  and  by  the  church ;  it  is  so  regarded  by 
"  them  that  are  without ;"  and  I  doubt  not  that  such  it 
was  intended  to  be,  by  him  who  instituted  the  disci* 
pline.  '  But  ye  brethren,  note  that  man,  and  have  no 
company  with  him,  that  he  may  be  ashamed.'  The 
shame  arises  from  his  having  forfeited  the  Christian  es- 
teem, and  consequently  the  fellowship,  of  the  society 
which  had  received  him.  He  is  disowned — stricken 
from  their  list.  It  is  evidently  the  design  of  our  Sa- 
vior, in  the  result  to  which  he  brings  us,  in  his  rule,  and 
of  much  else  that  is  said  on  discipline,  in  the  New  Testa- 
ment, to  place  the  offender,  not  under  the  simple  ban  of 
official  authority,  but, — which  is  much  more  painful  and 
subduing, — in  the  strong  light  of  an  unfavorable  opin- 
ion, expressed  by  the  voice  of  the  society  towards  him, 
"  as  an  heathen  man  and  a  publican,"  and  one  not  to 
be  companied  with  as  a  Christian.  And  so,  on  the  oth- 
er hand,  if  the  delinquent  be  restored,  it  is  the  same 
popular  voice,  or  opinion,  that  restores  him.  It  is  that 
which  alone  can  restore  him,  in  reality ;  for  the  good 
opinion  of  the  society  is  that  to  which  he  is  to  be  re- 
stored, and  not  merely  to  a  i:  name  to  live."  An  act  of 
power  may  restore  him  to  his  place  inform  merely,  but 
cannot  restore  him  to  confidence  and  esteem :  without 
which  his  restoration  is  a  nullity. 

This,  then,  is  the  peculiar  efficacy  of  the  Congrega- 


THE    PRACTICAL    CHURCH    MEMBER.  51 

uonal  method  of  discipline.  It  lies  in  the  expressed 
opinion  of  the  brotherhood.  It  lies  there,  I  mean,  so 
far  as  its  efficacy  is  derived  at  all/rom  men.  Of  course 
the  offender  is  to  be  sensible  that  he  has  broken  the 
laws  of  Christ,  and  done  dishonor  to  religion  ;  and  from 
that  source  chiefly  his  compunctions  should  arise. 

And  how  much  is  discipline  worth,  where  such  is  not 
its  efficacy  ?  How  much  is  it  ever  worth,  as  to  its  mor- 
al effect,  if  it  do  not  come  to  this, — if  it  be  not  sustain- 
ed by  the  voice  of  the  church,  as  a  body  ?  How  much 
effect  will  the  bare  decision  of  a  judge,  or  a  bench  of 
judges,  have  upon  the  mind  of  a  citizen,  so  long  as  he 
is  sustained  under  it  by  the  popular  voice  and  sympa- 
thy ?  And  how  much  salutary  moral  effect  did  all  the 
pompous  solemnities,  mulcts,  imprisonments,  penances, 
or  anathemas,  ever  have,  that  have  proceeded  merely 
from  mitred  authority,  and  commissioned  power, — in- 
dependently of  the  voice  of  the  people  ? 

If  the  efficacy  of  discipline  must,  after  all,  then,  de- 
pend on  the  opinion  of  the  brotherhood,  why  not  come 
to  that  directly,  and  surely,  as  we  do  in  our  Congrega- 
tional way  ?  The  Congregational  system  "  arrives  by  a 
direct  road,  at  the  point  which  other  modes,  [if  they 
reach  it  at  all.]  reach  circuitously,  and  by  implication. 
It  speaks  the  voice  of  the  church,  and  always  speaks 
just  as  the  church  thinks.  It  is  an  expression  of  the 
sentiments  and  convictions  of  the  whole  bodv.  As  such, 
it  has  a  force  in  honoring  Christ's  laws,  and  in  rousing 
the  conscience  of  an  offender,  which  other  modes  have 


52  THE    PRACTICAL    CHURCH    MEMBER. 

vainly  essayed  to  obtain  by  imposing  forms,    solemn 
warnings,  and  dreadful  denunciations."* 

The  independence  of  the  churches  is  a  necessary  part 
of  their  self-government.  Their  powers  become  a  nul- 
lity if  they  resign  themselves  to  a  superior  jurisdiction. 
If  they  are  not  competent  to  determine  ultimately  for 
themselves,  if  their  doings  either  want  confirming,  or 
are  liable  to  reversal,  by  a  higher  power,  they  are  virtu- 
ally void. 

Our  Savior  himself  gives  this  ultimate  power  to  the 
church,  Matt,  xviii.  17,  18.  He  does  not  say,  If  the 
offending  member  neglect  to  hear  the  church,  let  the 
case  be  carried  up  to  some  higher  tribunal ;  but  the  case 
is  to  be  terminated  there. 

And  while  this  ultimate  power  of  deciding,  in  cases  of 
discipline  particularly,  is  important  to  the  fellowship  of 
the  members,  (for  how  can  they  have  fellowship  with  a 
member  whom  they  are  forced  to  retain  against  their 
consent  ?)  I,  for  one,  am  persuaded,  that  cases  general- 
ly can  be  determined  better  by  the  church,  than  by  any 
other  tribunal.  The  church  where  the  case  arises  is  best 
acquainted  with  the  facts  and  parties ;  and  it  is  not  dif- 
ficult to  conceive,  that  acting  under  a  solemn  sense  of 
their  responsibility  as  the  ultimate  judges,  they  will  act 
more  cautiously  and  judiciously,  than  if  acting  under 
the  impression,  that  if  they  commit  an  error,  there   is 

*  Ch.  Spect.  1331 . 


THE    PRACTICAL  CHURCH    MEMBER.  53 

another  tribunal  to  revise  and  correct  their  doings.  And 
in  addition  to  this,  there  is  an  advantage  in  the  compar- 
ative privacy  and  dispatch,  which  is  secured  by  this 
method.  A  matter  is  settled  sooner,  and  with  less  pub- 
licity, when  it  is  settled  within  the  church,  than  when  it 
is  carried  abroad,  by  one  remove  and  another.  It  can- 
not be  carried  abroad  thus,  without  extending,  more  or 
less,  its  agitating  effects,  and  its  unpleasant  notoriety. 
Settled  at  home,  it  is  comparatively  hidden  and  confin- 
ed. Settled  in  a  public  judicatory,  it  is  heard  in  its  dis- 
cussions, and  reported  on  its  journals ;  so  that  that 
which  was  done  in  a  corner  is  proclaimed  upon  the 
house-tops.  Why  not  apply  our  Savior's  rule  to  church- 
es, as  well  as  to  members  ?  Let  their  private  difficulties 
be  settled  in  private,  as  far  as  they  may. 

I  do  not  mean  that  cases  should  never  be  carried  be- 
yond the  church  in  which  they  originate  ;  but  it  should 
be  done  for  advice,  rather  than  adjudication,  and  the 
more  seldom  it  is  done  the  better.  It  may  look  well  in 
theory,  to  provide  for  a  succession  of  appeals, — it  may 
look  like  a  scrupulous  regard  to  justice. — but  I  cannot 
help  thinking  it  an  evil  in  fact.  We  know  how  it  fs  in 
civil  litigation.  The  parties,  because  they  may,  are  dis- 
posed to  carry  their  causes  from  one  bench  up  to  anoth- 
er, till  they  come  to  the  last;  and  will  never  be  satisfied 
that  justice  is  done  them,  so  long  as  there  is  a  higher  court 
to  review  the  decisions  of  the  lower ;  nor  are  satisfied 
then,  any  better  than  at  the  first,  if  they  are  satisfied  as 
well ;  while  the  community  at  large,  from  seeing  the  case 

5* 


54 


THE  PRACTICAL  CHURCH  MEMBER. 


so  long  and  successively  debated,  are  not  unlikely  to  be 
impressed  with  a  belief  that  the  case  is  complicated,  and 
justice  doubtful. 

The  early  Congregationalists  of  New  England  were 
very  tenacious  of  the  self-government  of  the  churches ; 
as  their  descendants,  generally,  and  those  of  England, 
are  now.  I  will  not  enlarge  on  the  subject  farther  than 
to  observe,  that  the  wisdom  of  our  fathers  in  this  partic- 
ular, as  in  many  others,  receives  increasing  confirmation 
from  year  to  year.  It  is  more  and  more  a  matter  of 
experience,  that  church  difficulties  are  soonest  and  most 
satisfactorily  healed  by  the  churches  themselves ;  and 
that  when  it  is  necessary  to  go  to  a  council,  persuasion 
is  better  than  authority;  that  is,  an  advisory  council, 
which  is  the  Congregational  mode,  is  better  than  an 
ecclesiastical  judicatory,  or  other  law-dispensing  power. 

If  this  be  so,  the  question  naturally  arises,  Have  the 
sons  of  New  England  been  doing  well,  in  neglecting, 
as  they  have,  the  approved  wisdom  of  their  fathers,  in 
rearing  up  so  many  churches,  in  new  settlements,  on 
another  plan  than  theirs  ?*     If  they  deemed  the  Con- 

*  It  is  computed  that  400  churches,  or  more,  have  been  gath- 
ered iii  the  west  for  the  Presbyterian  church  by  the  benevolence 
of  Connecticut  alone.  The  men  and  means  were  furnished 
here,  and  sent  out  chiefly  by  the  Connecticut  Missionary  Socie- 
ty. And  I  have  seen  it  stated,  by  high  Presbyterian  authority, 
that  not  less  than  fifteen  hundred  of  their  churches  are  essen- 
tially Congregational  in  their  origin  and  habits.  A  high  com- 
pliment both  to  the  zeal  and  liberality   of  New  England  men. 


THE    PRACTICAL    CHURCH    MEMBER.  55 

gregational  plan  worth  all  that  it  cost  them,  is  it  not  worth 
preserving  and  extending  by  us,  among  their  emigrant 
descendants  in  the  West  and  South  ?  Its  fruits  here  are 
confessed  to  be  excellent :  is  it  not  worth  as  much  there 
as  here  ?  Would  not  its  fruits  be  as  valuable  upon  the 
lakes  and  streams  of  the  West,  as  they  are  upon  the 
shores  and  rivers  of  the  East  ?  Will  not  the  vine  bear 
transplanting  from  the  comparatively  barren  soil  of  New 
England,  to  the  rich  bottoms  of  the  great  Valley  ? 

Finally  ;  It  is  no  small  argument  in  favor  of  this  whole 
system  of  polity,  that  it  is  eminently  adapted  to  make 
practical  men.  Though  the  position  be  admitted,  which 
has  been  so  commonly  admitted  in  ecclesiastical  con- 
troversies, that  there  is  no  prescribed  form  of  church 
order  in  the  New  Testament,  a  position  which  I  am  not 
disposed  to  meddle  vuth  ; — though  I  cannot  but  observe 
that  the  New  Testament  gives  us  precedents :  for  the 
New  Testament  churches  certainly  had  some  order,  and 
it  is  obvious  what  it  was ;  whether  it  was  intended  to 
be  always  obligatory,  or  not: — if  the  position,  I  say,  be 
admitted,  still  there  is  a  principle  which,  plainly,  ought 
to  guide  us  in  the  framing  of  our  systems  ;  which  is  this. 
The  ends  of  church  order  must  be  the  same  as  the  ends 
of  truth  itself.     It  must  have  been  the  divine  intention 

Add  these  1500  churches  which  are  Congregational  in  spirit  to 
those  which  are  such  in  form,  and  there  is  not  in  the  world  a 
more  intelligent,  efficient,  and  pious  body  of  Christians. 


56        THE  PRACTICAL  CHURCH  MEMBER. 

that  they  should  conspire  together  to  one  result ;  the 
latter  as  ancillary  to  the  former.  Whatever  the  system 
be,  therefore,  which  we  acfopt,  it  should  be  such  as  to 
concur  with  and  promote  those  ends  of  truth  ;  and  that 
is  the  best  system  which  does  this  most  effectually :  so 
that  admitting  that  the  New  Testament  does  prescribe 
no  order,  it  does  not  follow  from  this,  that  it  is  a  matter 
of  indifference  what  our  order  is,  and  that  we  have  un- 
qualified liberty  to  devise  what  system  we  will. 

What  then  are  the  ends  of  religious  truth  ?  They 
are,  first,  to  make  men  pious ;  secondly,  to  make  them 
useful.  First,  piety,  then  activity,  (or  zeal,)  directed 
by  knowledge,  in  the  cause  of  Christ.  That  is,  the  ends 
of  truth  are,  in  a  word,  to  make  practical  Christians : 
— with  a  view  of  course — that  I  be  not  accused,  in 
these  theologically  captious  times,  of  making  too  nar- 
row an  account  of  the  matter — with  a  view,  of  course, 
to  the  glory  of  God,  their  own  salvation,  and  the  good 
of  men.  "  Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit" 

Now  this  the  Congregational  system  eminently  does. 
It  makes  practical  Christians.  While  other  systems  ex- 
clude the  laity  from  ecclesiastical  affairs,  altogether,  or 
in  a  great  degree,  regarding  them  only  as  worshipers  and 
tax-payers,  the  Congregational  churches  devolve  upon 
their  members  the  responsible  duties  of  discipline  and 
government.  They  are  thus  called  habitually  to  act  to- 
gether. Their  wisdom  and  piety  are  habitually  put  in 
exercise;  and  by  this  means  are  necessarily  increased. 


THE  PRACTICAL  CHURCH  MEMBER.         Ot 

Each  church  is  a  school  of  mutual  instruction  in  the 
great  principles  and  precepts  of  the  gospel ;  where  the 
younger  are  benefitted  by  the  expeiience  of  the  older, 
and  all  by  the  collected  wisdom  of  the  body,  and  by 
that  of  the  pastor,  their  common  guide.  And  the  re- 
sult is  strikingly  obvious,  in  the  known  practical  charac- 
ter of  this  body  of  Christians.  Look  at  their  move- 
ments in  all  the  practical  concerns  of  religious  and  so- 
cial life.  Look  at  their  colleges,  and  schools,  and  other 
institutions,  designed  and  sustained  by  them,  for  the 
good  of  the  world.  Look  at  their  efficiency  in  mission- 
ary operations,  and  in  all  movements  of  reform.  They 
are  not  merely  devout  worshipers  within  church  walls, 
and  decent  people  without ;  but,  notoriously  and  emi- 
nently, they  are  intelligent,  liberal,  and  efficient  busi- 
ness Christians.  They  serve  God,  as  well  as  worship 
Him. 


CHAPTER  III. 
CHURCH  COVENANT  AND  WATCH. 

Having  looked  at  the  principles  of  these  churches 
we  proceed  to  their  practice.  The  duties  of  church 
membership  will  of  course  be  prominent,  but  much,  al- 
so, will  appear,  in  the  chapters  which  follow,  which  will 
concern  the  congregation  at  large. 

On  becoming  members  of  the  church,  besides  profes- 
sing our  faith,  we  enter  into  a  covenant.  This  covenant 
is,  first,  with  God ;  and  embraces  the  duties  of  piety 
towards  him  :  secondly,  with  the  members  ;  with  whom 
we  engage  to  live  in  Christian  affection  and  harmony  ; 
to  walk  with  them  in  a  due  observance  of  ordinances  ; 
to  watch  over  them  in  faithfulnes  and  love,  expecting 
the  same  from  them  ;  to  support  the  discipline  of  the 
church,  and  to  submit  to  the  same;  and,  in  general,  to 
observe  and  do  all  which  the  interests  of  the  body, 
and  of  the  members,  may  justly  require  of  us,  and  to 
refrain  from  all  which  may  reasonably  grieve,  or  injure 
them. 

To  love  the  brethren,  next  to  the  love  of  God,  is  first 
among  these  duties.  Love  is  the  soul  of  all.  But  I 
pass  over  whatever  pertains  to  the  religion  of  the  affec- 
tions, and  confine  myself,  according  to  my  design,  to 


60  THE    PRACTICAL    CHURCH    MEMBER. 

the  practical  concerns  of  the  religious  social  state.     The 
first  which  I  shall  mention  is,  the 

MUTUAL  WATOH  OF  THE  MEMBERS. 

We  covenant  together  to  watch  over  each  others  in- 
firmities and  errors ;  to  observe  each  other  with  the  eye 
of  Christian  affection  and  concern,  and  to  give  and  re- 
ceive reproof,  as  occasion  may  require. 

Any  member  knowing  of  any  thing  in  another,  which 
is  inconsistent  with  his  character  or  hopes  as  a  Christian, 
whether  it  be  some  impropriety  of  behavior,  error  of 
faith,  or  neglect  of  duty,  is  bound  to  notice  it  in  a  way 
of  friendly  admonition  ;  or  to  take  such  other  measures 
as  he  may  conceive  to  be  best  suited  to  his  amendment. 
u  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which 
are  spiritual  restore  such  an  one."  »aTake  heed  to 
yourselves  :  If  thy  brother  trespass  against  thee,  rebuke 
him ;  and  if  he  repent,  forgive  him."  This  was  a  law  of 
the  Jewish  church,  as  well  as  of  the  Christian.  "Thou 
shalt  in  any  wise  rebuke  thy  neighbor,  and  not  suffer  sin 
upon  him."* 

Positive  faults  are  the  first  objects  of  this  duty  ;  but 
besides  these,  we  are  bound  to  notice  the  danger  a 
brother  may  be  in,  of  committing  a  fault.  If  we  see 
him  exposed  to  fall, — -heedless  of  the  pit  that  is  before 
him,  or  parleying  with  the  enemy, — we  do  wrong  to 
wait   till   he  actually  falls,  before  we  admonish  him. 

*  Gal.  ri.  1 ;  Luke  xvii.  3;  Levit.  xix.  17. 


THE  PRACTICAL  CHURCH  MEMBER.         61 

There  are  those  who,  through  their  peculiar  weaknesses 
or  temptations,  are  ready  to  fall,  and  that  daily,  into 
rt  the  sin  which  doth  so  easily  beset"  them,  and  need 
our  kind  preventive  vigilance.  Insensible  of  the  ap- 
proach of  temptation,  or  too  weak  to  resist  it,  how  kind 
then,  how  salutary,  the  faithful  voice  of  the  brother, 
who.  true  to  the  trust  which  he  has  assumed  and  given, 
comes  once  and  often,  as  the  case  may  require,  to  waken, 
strengthen,  and  recall  them  !  It  was  such  a  duty  as  this, 
that  Jesus  enjoined  on  Peter  :  And  ivhen  thou  art  con- 
verted,— that  is,  after  thy  fall  and  recovery,  in  the  mat- 
ter of  denying  Christ, — strengthen  thy  brethren.  The 
same  is  enjoined  on  all.  ;c  Bear  ye  one  another's  burdens, 
and  so  fulfil  the  law  of  Christ."  "  Looking  diligently  lest 
any  man  fail  of  the  grace  of  God  ;  lest  any  root  of  bit- 
terness springing  up  trouble  you,  and  thereby  many  be 
defiled  ;  lest  there  be  any  fornicator,  or  profane  person, 
as  Esau,  who  for  one  morsel  of  meat  sold  his  birth- 
right."* 

1  think,  too,  that  that  general  state  of  coldness,  or 
declension  in  religious  feeling,  into  which  all  are  too  apt 
to  fall,  is  within  the  province  of  this  duty.  If  we  see 
some  "  waxing  cold  ;"  falling:  of!  from  the  accustomed 
prayer  meeting ;  no  more  speaking  out  of  the  abund- 
ance of  the  heart,  of  the  things  of  the  kingdom ;  <c  sunk 
down  with  sleep  ;"  it  is  incumbent  on  us,  I  do  not  say 
to  rebuke  them,  but  affectionately  to  "  stir  them  op  by 

*  Luke  xxii.  32;  Gal.  vi.  2;  Heb.  xii.  15,  16. 
6 


62        THE  PRACTICAL  CHURCH  MEMBER, 

putting  them  in  remembrance."  "  But  ye,  brethren, 
(should  we  say  to  these  drowsy  ones,)  are  the  children 
of  light,  and  the  children  of  the  day  :  we  are  not  of  the 
night  nor  of  darkness.  Therefore,  let  us  not  sleep,  as 
do  others ;  but  let  us  watch  and  be  sober.  For  they 
that  sleep,  sleep  in  the  night  ;  and  they  that  be  drunk- 
en, are  drunken  in  the  night.  But  let  us,  who  are  of 
the  day,  be  sober,  putting  on  the  breast-plate  of  faith 
and  love  ;  and  for  an  helmet,  the  hope  of  salvation. 
For  God  hath  not  appointed  us  to  wrath,  but  to  obtain 
salvation  by  our  Lord  Jesus  Christ,  who  died  for  us,  that, 
whether  we  wake  or  sleep,  we  should  live  together  with 
him."* 

The  spirit  and  manner  in  which  this  duty  should  be 
performed,  should  be  always  kind  and  brotherly, — as  far 
as  possible  from  harshness  and  reproach.  There  is  no 
occasion  for  reproof  being  otherwise  than  both  kindly  giv- 
en and  kindly  received  ;  for  it  is  in  reality  a  kindly  act. 

Our  manner  should  be  frank  and  unembarrassed  ;  as 
though  we  were  conscious  of  both  doing  our  duty  and 
acting  the  part  of  a  friend.  Reproof,  in  itself  unpleas- 
ant enough,  is  more  disagreeable  when  it  is  administered 
in  a  timid,  suspicious,  half  uttered  expression  and  de- 
meanor ;  and  is  positively  offensive  if  it  be  done  unfeel- 
ingly, or  angrily. 

We  should  be  faithful  in  this  duty ;  but  at  the  same 

*  ]  Thess.  v.  4— 10. 


THE    PRACTICAL    CHIRCH    MEMBER.  63 

lime  it  will  be  well  to  remember,  that  a  merely  meddle- 
some, or  fault-finding  habit,  is  no  part  of  the  proper 
performance  of  it.  There  will  be  serious  occasions 
enough  to  require  our  faithfulness,  without  our  seeking 
them  in  the  lawful  affairs  of  our  neighbors,  or  in  those 
mere  infirmities  which  are  common  to  the  flesh. 

I  need  not  remark  that  it  is  as  much  our  duty  to  re- 
ceive reproof  as  to  give  it.  He  who  resents  and  rejects 
reproof,  when  justly  and  kindly  given,  violates  his  cove- 
nant, and  wrongs  his  brother.  "  Confess  your  faults 
one  to  another,  and  pray  for  one  another,  that  ye  may 
be  healed." 

This  mutual  watch  of  the  brotherhood  is  of  much  im- 
portance. It  is  one  of  the  excellent  benefits  of  church 
union  ;  and  is  valued  as  such  by  every  truly  spiritual 
member.  "  Let  the  righteous  smite  me ;  it  shall  be  a 
kindness  :  and  let  him  reprove  me;  it  shall  be  an  excel- 
lent oil,  which  shall  not  break  my  head."  "  Faithful  are 
the  wounds  of  a  friend." 

The  faithful  performance  of  this  duty  has  no  tenden- 
cy to  promote  disgusts  and  alienations,  as  some  may 
imagine  ;  but  on  the  contrary,  as  it  is  one  of  the  best 
proofs  of  love  and  confidence  in  brethren,  so  it  tends  to 
produce  and  confirm  those  affections. 

The  men  of  the  world  are  under  each  other's  watch, 
as  truly  as  the  church;  but  in  another  manner.  It  is 
not  because  they  have  mutually  pledged  themselves  to 
do  so, — though  God  has  made  it  as  much  their  duty  as 


64         THE  PRACTICAL  CHURCH  MEMBER. 

ours  ;  it  is  not  to  prevent  or  recover  each  other  from  sin ; 
but  the  prophet  describes  it,  thus  :  "All  my  familiars 
watched  for  my  halting." 

There  are  two  things  which  show  how  little  of  true 
benevolent  interest  there  is  among  mankind  for  one 
another.  One  is,  that  there  is  so  little  salutary,  friendly 
reproof  among  them ;  and  the  other,  that  there  is  so 
much  evil  speaking.  Many  will  abstain  from  reproving 
a  neighbor,  which  is  the  kindest  office  of  friendship : 
and  at  the  same  time,  will  go  up  and  down  proclaiming 
his  errors,  which  is  the  unkindest  office  of  an  enemy. 
u  I  heard  the  defaming  of  many,  fear  on  every  side. 
Report,  say  they,  and  we  will  report  it."  Let  it  never 
be  so  in  the  church. 

It  was  ever  a  characteristic  of  the  best  men,  that  they 
were  faithful  reprovers.  Such  were  the  prophets  and 
apostles,  and  such,  above  all,  was  our  Savior.  On  the 
other  hand,  the  most  wicked  men  are  ever  indifferent  to 
the  sins  of  others.  They  say  it  is  not  their  business  to 
look  after  their  neighbors;  and  they  demand,  with  Cain, 
"  Am  I  my  brother's  keeper  ?" 

It  is  one  of  the  important  effects  of  this  mutual  watch 
of  the  members,  that  it  is  a  great  preventive  of  church 
discipline.  Most  of  the  grosser  sins  committed  by  mem- 
bers, are  preceded  by  lesser,  but  obvious  departures  from 
the  ways  of  God ;  and  if  the  unhappy  wanderer  had 
been  affectionately  admonished  at  the  first  stages  of  his 
delinquency, — take  the  intemperate   for   example, — it 


THE  PRACTICAL  CHURCH  MEMBER.        65 

might  have  saved  not  only  him  from  a  grievous  fall,  but 
the  church  itself  from  the  dishonor  and  grief  of  a  case 
of  discipline. 

There  is  more  hope  of  reclaiming  a  brother  at  the 
first  stages  of  his  sin,  then  when  it  is  aggravated.  He 
has  then  more  character  and  conscience,  and  less  infir- 
mity and  blindness ;  and  the  private  labors  of  his  breth- 
ren, which  then  are  proper,  are  more  winning,  proba- 
bly, than  the  open  and  formidable  dealing  which  after- 
wards is  necessary.  Let  alone  till  the  church  takes  up 
his  case,  he  is  not  unlikely  to  regard  its  formal  proce- 
dure, as  an  organized  persecution,  a  regular  setting  to 
work  to  effect  his  disgrace  ;  which  is  a  state  of  mind  in 
the  last  degree  unfavorable  to  his  reformation.  The 
case,  at  first  curable,  is  become  desperate  before  it  is 
meddled  with  ;  and  is  so  regarded,  probably,  both  by 
the  church  and  by  him.  Taken  up  late  and  reluctantly 
by  the  former,  it  is  resisted,  or  sullenly  submitted  to,  by 
the  latter  ;  and  ends  as  both  anticipate. 

Our  discipline,  in  too  many  instances,  begins  too 
late !  too  late  for  the  claims  of  duty,  and  too  late  for 
the  ends  of  discipline.  The  pledge  of  the  members  to 
watch  over  the  offender  have  been  culpably  neglected; 
and  this  neglect,  though  it  be  no  justification,  or,  per- 
haps, mitigation,  of  his  sin,  belongs  to  its  history,  and 
makes  them  accessory  to  a  brother's  ruin. 

To  conclude ;  I  cannot  but  think  that  this  duty  of 
watchfulness  and  reproof,  so  necessary,  so  naturally  un- 

6* 


66        THE  PRACTICAL  CHURCH  MEMBER. 

pleasant  to  discharge,  so  much  neglected,  is  peculiarly 
pleasing  to  God,  and  that  it  will  be  peculiarly  rewarded. 
"  Now  we  exhort  you,  brethren,  warn  them  that  are 
unruly,  comfort  the  feeble-minded,  support  the  weak, 
be  patient  toward  all;"  and  remember  that  you  are 
bound  to  this,  by  Christ's  command,  and  by  your  solemn 
covenant. 


CHAPTER  IV. 
CHURCH  DISCIPLINE. 

The  ends  of  discipline  in  the  church  are, 
1.  The  reclaiming  of  such  as  fall   into  sin.     "Re- 
store such  an  one."     "  That  the  spirit  may  be  saved  in 
the  day  of  the  Lord  Jesus/'  Gal  vi.  1.    1  Cor.  v.  5. 

•2.  The  preventing  of  sin  in  others.  "  Them  that  sin 
rebuke  before  all,  that  others  also  may  fear."  1  Tim. 
v.  20. 

3.  The  purity  of  the  church.  "  Know  ye  not  that  a 
little  leaven  leaveneth  the  whole  lump  ?"  "  Purge  out, 
therefore,  the  old  leaven,  that  ye  may  be  a  new  lump, 
as  ye  are  [profess  to  be]  unleavened;"  that  is,  cast  out 
iniquity,  that  ye  may  be  a  pure  society,  as  ye  profess  to 
be.  "  For  the  temple  of  God  is  holy,  which  temple  ye 
are."   1  Cor.  v.  6,  7;  and  iii.  17. 

4.  The  character  of  the  church  and  the  honor  of  re- 
ligion in  the  view  of  the  world.  "  Ye  are  the  salt  of 
the  earth  :  but  if  the  salt  have  lost  its  savor,  wherewith 
shall  it  be  salted  ?  it  is  thenceforth  good  for  nothing,  but 
to  be  cast  out,  and  to  be  trodden  under  foot  of  men." 
Matt.  v.  13. 

5.  The  preventing  the  divine  displeasure.  "  For  if 
we  would  judge  ourselves,  we  should  not  be  judged." 
1  Cor.  xi.  29—32. 


68        THE  PRACTICAL  CHURCH  MEMBER. 

These  ends  of  discipline  show  its  importance.  But 
of  this  I  shall  speak  hereafter. 

The  means  of  discipline  are  private  persuasion  and 
reproof,  admonition  before  the  church,  suspension,  and 
exclusion  from  its  communion.  No  other  pains  or  pen- 
alties whatever,  such  as  fines,  penances,  imprecations, 
(such  as  the  Catholics  use)  and  the  like,  are  allowable. 
The  New  Testament  knows  nothing  of  them.  The 
discipline  it  inculcates  is  wholly  of  a  corrective  and  mor- 
al kind,  and  not  punitive. 

Cases  requiring  discipline  are  commonly  mentioned 
under  two  classes  ;  namely,  private  offences,  and  pub- 
lic offences. 

PRIVATE    OFFENCES. 

Private  offences  are  those  which  are  of  a  strictly  pri- 
vate nature,  committed  by  one  member  against  another  ; 
and  which  being  not  known  to  the  world,  or  not  pub- 
licly scandalous,  are  such  as  may  be  settled  in  a  private 
way. 

The  rule  respecting  this  kind  of  offences  is  thus  laid 
down  by  Christ. 

"  If  thy  brother  trespass  against  thee,  go  and  tell  him 
his  fault  between  thee  and  him  alone :  if  he  shall  hear 
thee,  thou  hast  gained  thy  brother.  But  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in 
the  mouth  of  two  or  three  witnesses,  every  word  may 


THE  PRACTICAL  CHURCH  MEMBER.        69 

be  established.  And  if  he  shall  neglect  to  hear  them, 
tell  it  unto  the  church :  but  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  an  heathen  man  and  a 
publican.  Verily  I  say  unto  you.  Whatsoever  ye  shall 
bind  on  earth,  shall  be  bound  in  heaven;  and  whatsoev- 
er ye  shall  loose  on  earth  shall  be  loosed  in  heaven." 
Matt,  xviii.  15 — 18. 

This  rule  is  so  plain  that  it  scarcely  needs  comment. 
Here  are  three  steps  to  be  taken  ;  each  successive  one 
being  necessary  only  in  case  of  the  failure  of  the  pre- 
ceding one. 

If  a  fellow  member  has  injured  you,  your  first  duty  is 
to  go  and  tell  him  his  fault  in  private,  and  endeavor, 
in  Christian  sincerity  and  faithfulness,  to  bring  him  to  a 
just  sense  and  acknowledgment  of  it.  Tell  him  his  fault. 
Not  that  you  are  in  no  case  to  mention  it  to  others. 
This  may  be  necessary  for  inquiry,  or  advice.  But  to 
make  it  a  matter  of  your  open  talk,  or  censure,  is  con- 
trary to  the  precept,  and  tends  to  embarrass  and  defeat 
the  interview. 

If  he  shall  hear  thee,  thou  hast  gained  thy  brother ; 
you  have  recovered  him  from  his  error ;  and  have  at- 
tached him  to  yourself,  more  strongly,  perhaps,  than  he 
was  before  ;  for  these  scenes  of  ingenuous  acknowledge- 
ment and  forgiveness  between  brethren,  have  an  effect 
mutually  to  reveal  character,  inspire  confidence,  and  ce- 
ment affection.  If  he  acknowledge  his  fault  and  is  sor- 
ry for  it,  the  matter  is  ended.  You  are  thenceforth  to 
remember  it  only  to  love  him  the  more  for  the  ingenu- 


70  THE    PRACTICAL    CHURCH    MEMBER. 

/ 

ous  Christian  feeling  which  prevailed  with  him,  (so  con- 
trary to  human  nature,)  to  confess  and  regret  his  error ; 
and  to  quicken  the  feeling  of  your  own  infirmities  and 
sins,  which  daily  need  the  forgiveness  of  your  heavenly 
Father,  if  not  also  of  your  fellow  men.  Let  there  be 
no  unchristian  harshness,  triumph,  or  contempt,  at  the 
time  of  the  interview,  nor  coldness  afterwards.  Thou 
hast  gained  thy  brother:  let  that  suffice. 

But  if  he  refuse  to  listen  to  you,  you  are  then  to  take 
the  second  step.  "  Then  take  with  thee  one  or  two 
more,  fyc."  Let  the  brethren  chosen  for  this  purpose, 
be  of  good  judgment,  of  acknowledged  piety,  and  not 
reasonably  objectionable  to  the  offending  brother.  If 
their  endeavors  joined  with  yours  prove  unsuccessful,  it 
then  remains  to  tell  it  to  the  church.  This  done,  your 
duty  is  discharged. 

As  to  the  manner  of  laying  it  before  the  church,  it  is 
generally  expected,  I  believe,  that  the  complaining  broth- 
er will  do  it  in  person ;  but  if  he  feels  incompetent  to 
this,  there  is  no  objection  to  his  doing  it  through  a  judi- 
cious brother,  or  through  the  pastor.*  He  should  do  it, 
not  in  the  spirit  and  manner  of  an  accuser,  but  with 
modesty  and  regret,  as  becomes  a  brother. 

Being  brought  before  the  church,  it  becomes  its  duty, 
in  the  presence  of  the  parties,  with  all  patience  and  can- 
dor, to  hear  and  judge  the  case.  If  the  accused  be 
found  truly  charged  with  the  fault,  and  still  refuse  sat- 

*  Camb.  Plat.  Chap.  xiv.  §  2. 


THE    PRACTICAL    CHURCH    MEMBER.  71 

isfaction,  it  will  be  the  duty  of  the  church,  after  due 
means  used,  to  exclude  him  from  its  communion :  Let 
him  be  as  an  heathen  man  and  a  publican ;  and  our 
Savior  declares,  (verse  18,)  that  heaven  will  confirm  its 
decision. 

"  Of  these  just  and  gentle  proceedings,  (say  Dr. 
Dwight,)  the  final  sentence  of  excommunication  is  a 
proper  close,  and  is  perfectly  fitted  to  reform  an  obsti- 
nate brother.  He  who  will  not  be  won  by  the  mild 
measures  of  tenderness,  will  never  feel  either  his  char- 
acter or  condition  but  by  dint  of  distress.  Should  he 
continue  obstinate  in  this  situation  ;  the  church  will  be 
freed  from  a  spot  on  its  reputation ;  an  obstacle  to  its 
communion :  and  a  nuisance  to  the  religion  which  it 
professes.  At  the  same  time,  the  spirit  with  which  eve- 
ry part  of  this  discipline  is  to  be  administered,  and  with- 
out which  it  exists  in  form  only,  precludes  every  reason- 
able fear  of  haste,  injustice,  or  severity." 

I  must  dismiss  this  class  of  offences  with  two  or  three 
remarks. 

1.  With  regard  to  the  offence.  It  must  be  a  real  and 
serious  fault,  and  not  an  imaginary  one.  Things  of  or- 
dinary occurrence,  and  such  as  result  from  the  common 
imperfection  of  our  nature,  ought  not  to  interrupt  the 
fellowship  of  brethren,  much  less,  to  occupy  the  church. 

2.  With  regard  to  the  offending  member,  let  it  be  ob- 
served that  his  refusing  to  give  satisfaction  is  a  new  and 


72  THE    PRACTICAL    CHURCH    MEMBER. 

distinct  offence  at  each  step  of  the  process  ;  and  es- 
pecially the  last, — compared  with  which,  the  original 
offence  may  be  a  thing  of  minor  importance.  The 
original  fault  was  an  injury,  and  perhaps  not  a  very 
grievous  one,  to  a  private  individual.  But  his  subse- 
quent conduct  with  regard  to  it,  is  a  settled  disregaid 
of  private  justice,  the  voice  of  the  church,  and  the  au- 
thority of  Christ.  Nor  let  it  be  said  that  he  is  ex- 
communicated for  that  private  offence  alone.  It  is  for 
the  whole  proceeding  ;  and  especially  for  his  last  act,  in 
obstinately  refusing  to  hear  the  church.  It  is  his  neglect- 
ing to  "hear  the  church,"  more,  apparently,  than  for  his 
private  offence,  that  our  Savior  requires  his  excommu- 
nication. For  by  this  last  act  of  perverseness,  this  per- 
tinacious, if  not  contemptuous,  diregard  of  the  senti- 
ments and  christian  endeavors  of  the  brotherhood,  he 
shows  himself  no  longer  worthy,  nor  indeed  capable,  of 
their  communion. 

If  the  offending  member  refuse  to  appear  before  the 
church,  being  duly  notified,  he  of  course  refuses  to  hear 
the  church,  and  the  church  must  proceed  accordingly. 

It  may  be  also  observed  here,  that  the  offender  ought 
to  forestall  this  whole  process,  by  going  of  himself  to 
the  injured  party.     Mat.  v.  23,  24. 

3.  With  regard  to  the  member  aggrieved,  it  should 
be  remembered  that  his  duty  is  explicit  and  imperative. 
He  is  not  at  liberty  to  neglect  the  course  prescribed,  nor 
to  substitute  some  other ;  but  is  bound  to  take  the  pre- 


THE  PRACTICAL  CHURCH  MEMBER.        73 

cise  steps,  and  all  of  them,  should  it  be  necessary,  which 
the  rule  requires. 

You  may  say,  if  your  brother  has  injured  you,  it  is 
his  duty  to  come  to  you  and  acknowledge  it.  And  this 
is  true :  it  is  his  duty ;  but  if  he  does  not  do  so,  it  is 
yours  to  go  to  him.  This  is  the  direction,  this  is  your 
duty ;  and  I  do  not  know  that  our  Savior  would  have 
you  wait  a  day  for  the  other, — he  does  not  intimate  that 
he  would, — before  you  go  to  perform  it. 

You  may  say,  again,  that  you  would  rather  put  up 
with  the  injury,  or  pass  it  over,  than  be  at  the  trouble 
of  such  a  process.  But  this  you  are  not  allowed  to  do, 
it  appears  ;  for  you  must  remember  that  your  offending 
brother  is  concerned  in  the  thing,  as  well  as  you,  and 
more  than  you  ;  for  it  is  a  greater  calamity  to  have  done 
the  wrong,  than  to  have  suffered  it.  You  may  be  wil- 
ling to  bear  the  injury  in  silence;  but  may  you  suffer 
the  sin  upon  him  J  He  has  done  a  thing  which  he 
ought  to  repent  of;  and  must  repent  of,  to  be  forgiven 
of  God.  Not  only  his  character  as  a  Christian,  but  his 
hopes  as  a  Christian,  demand  this  of  him  :  and  you  are 
the  person  best  fitted  by  the  circumstances,  as  being 
concerned  in  the  injury,  and  specially  required  by  Christ, 
to  endeavor  to  bring  him  to  such  repentance.  You  owe 
this  to  him.  You  owe  it  to  the  church;  the  sins  of 
whose  members  you  are  not  at  liberty  to  be  indifferent  to 
in  any  case,  and  particularly  in  this.  And  you  owe  it 
to  yourself;  for  your  feelings  can  hardly  be  right  to  sit 

1 


74        THE  PRACTICAL  CHURCH  MEMBER. 

down  with  this  brother,  nor  his  towards  you,  probably, 
till  the  fault  is  acknowledged,,  and  confidence  restored. 

4.  The  duty  of  the  church  is  likewise  explicit  and 
imperative.  It  is  bound  to  receive  the  complaint  when 
regularly  brought  before  it;  and  to  dispose  of  it  ac- 
cording to  the  will  of  Christ. 

Such  is  our  Savior's  rule.  And  let  us  observe  how 
strictly  in  this,  as  in  other  things,  the  Congregational 
system  has  conformed  itself  to  the  scriptures.  There 
are  systems  of  church  order  which  are  incompatible  with 
this  rule.  A  private  member,  under  those  schemes,  may. 
if  he  choose,  (but  it  is  not,  I  believe,  expected  of  him,) 
take  the  first  and  second  steps;  but  what  then?  Shall 
he  "  tell  it  to  the  church  ?"  But  the  church  has  no  cog- 
nizance of  the  matter.  The  power  to  discipline  is  not 
in  the  church,  but  in  the  hands  of  the  clergy  alone ; 
or,  in  some  cases,  of  the  clergy  and  subordinate  offi- 
cers. He  may  tell  it  to  the  rector ;  or  to  "  the  preach- 
er in  charge,"  if  he  will ;  but  these  are  not  the  church : 
and  this  is  not  the  rule.  Besides,  if  the  church  should 
be  destitute  of  a  minister,  as  often  happens,  what  then  ? 
The  process  stops,  (supposing  it  to  have  been  commen- 
ced ;)  a  thing  which  can  never  occur  under  the  Con- 
gregational system ;  because  the  church,  though  desti- 
tute of  a  minister,  is  still  competent  to  discipline ;  though 
the  presence  and  aid  of  a  pastor  is  very  desirable. 

Is  it  said  that  the  rector,  or  preacher,  is  the  represent  a- 


THE    PRACTICAL    CHURCH    MEMBER.  <0 

five  of  the  church ;  or  that  he  acts/or  the  church,  and  in 
its  name  and  behalf?  The  answer  does  not  satisfy  us. 
He  is  not  the  churcli ;  nor  is  the  discipline  proceeding 
from  his  authority  the  same  thing,  either  to  the  subject 
of  it,  or  to  the  church,  as  when  it  expresses  the  voice  of 
the  brotherhood. 

Where  the  scriptures  have  laid  a  duty  directly  upon 
a  private  member,  or  upon  the  church  as  a  body,  it  does 
not  satisfy  the  scriptures,  that  another  person,  or  num- 
ber of  persons,  should  undertake  that  duty  for  them. 
Take,  for  example,  those  passages  where  the  church  as 
a  body, — the  brethren,  in  so  many  words,  are  charged 
with  the  business  of  discipline;  as  1  Cor.  v.  4 — 7,  13; 
2  Thess.  iii.  6.  It  is  plain  enough  that  the  preach- 
er, or  rector  of  the  church,  cannot  discharge  the  duty, 
and  exonerate  the  church ;  inasmuch  as  he  cannot  be 
"  gathered  together"  for  the  church  ;  nor  fulfil  the  in- 
junctions, "Put  away  from  among  yourselves  that  wick- 
ed person  ;"  "  Brethren,  ivithdraw  yourselves  from 
every  brother  that  walketh  disorderly."  They  only  up- 
on whom  the  duty  is  imposed  are  competent  to  dis- 
charge it. 

By  what  authority  then  has  this  express  and  salutary 
rule  of  Christ  been  laid  aside  ?  How  comes  it  to  have 
been  formally  laid  out  of  the  schemes  in  question  ;  and 
to  be  still  disused  and  made  a  dead  letter  to  large  por- 
tions of  the  church  of  Christ  ?  Where  is  the  "  apostolic 
commission"  to  construct  systems  of  church  order  in 
such  a  shape  as  to  abrogate,  or  modify,  this  rnore  than 
apostolic  law  of  Christ  himself  ? 


76  THE    PRACTICAL    CHURCH    MEMBER. 

OFFENCES    OF    A    PUBLIC    NATURE. 

The  following  are  specified  in  the  New  Testament, 
as  requiring  the  discipline  of  the  church. 

1.  Scandalous  vices,  or  immoralities.  "  But  now  I 
have  written  unto  you  not  to  keep  company,  if  any  man 
that  is  called  a  brother,  be  a  fornicator,  or  covetous,  or 
an  idolater,  or  a  mile;  i  drunkard,  or  an  extortioner, 
with  such  an  one,  no  not  to  eat." — "  Put  away  from 
among  yourselves  that  wicked  person."  1  Cor.  v.  11, 
13.  These  are  a  specimen  of  such  offences.  The  list 
may  be  enlarged  from  such  passages  as  1  Cor.  vi.  10  : 
2  Tim.  hi.  2 — 5,  and  others.  All  open  immoralities  be- 
long to  the  catalogue. 

2.  The  denying  of  the  essential  truths  of  the  gospel, 
or  the  embracing  essential  errors.  "  Though  we,  or  an 
angel  from  heaven,  preach  any  other  gospel  to  you  than 
that  we  have  preached,  let  him  be  accursed."  "  If  there 
come  any  unto  you,  and  bring  not  this  doctrine,  receive 
him  not,  &c.  Gal.  i.  8;  2  John  10,  1 1.  Also,  1  Tim.  vi. 
3—5;  2  Tim.  ii.  17,  18;  Rev.  ii.  14—16,  SO;  Gal. 
v.  12. 

These  passages,  relating  primarily  to  teachers,  are  con- 
structively applicable  to  private  members.  If  we  may 
not  harbor  false  teachers,  we  may  not  tolerate  false  doc- 
trines among  ourselves.  In  both  cases,  "  they  will  in- 
crease unto  more  ungodliness,  and  their  word  will  eat 
as  doth  a  canker." 


THE    PRACTICAL    CHURCH    MEMBER.  77 

It  may  be  difficult  to  say  to  what  extent  a  person  may 
u  err  from  the  truth,"  and  yet  not  be  worthy  of  disci- 
pline or  rejection.  All  truth  is  important ;  but  not  all 
is  fundamental ;  and  to  some  extent  charity  must  be 
exercised.  "  Him  that  is  weak  in  the  faith  receive  ye, 
but  not  to  doubtful  disputations."  But  with  regard  to 
those  truths,  the  denial  of  which  would  be  subversive  of 
the  Christian  system,  there  can  be  no  question.  Such 
doubtless  are  the  doctrines  of  Christ's  divinity  and  atone- 
ment ;  regeneration  by  the  Spirit ;  justification  by  faith  ; 
the  necessity  of  a  holy  life ;  and  the  future  punishment 
of  the  impenitent.  The  denial  of  some  of  these  is 
inconsistent  with  "  holding  the  head  :"  while  others  of 
them  make  Christ  the  minister  of  sin,  and  are  licentious. 

3.  Troubling  the  peace  of  the  church  by  raising  par- 
ties in  it.  "  A  man  that  is  a  heretic,  after  the  first  and 
second  admonition,  reject :"  the  word  heretic,  in  the  ori- 
ginal, meaning  the  leader  of  a  faction,  raised  commonly 
on  the  ground  of  his  peculiar  doctrinal  opinions ;  but 
applicable  to  any  factious  leader,  whether  the  divis- 
ion be  for  doctrines,  measures,  or  men.  Tit.  iii.  10; 
Rom.  xvi.  17,  18  ;  Gal.  v.  12. 

The  case  here  does  not  respect  the  morals  of  the  in- 
dividual. He  may  be  very  correct  in  other  respects, 
and  even  devout ;  but  this  must  not  exempt  him  from 
discipline.  So  far  from  it,  the  more  he  has  of  these 
fair  qualities,  the  more  able  he  will  be,  "by  good  words 
and  ff.ir  speeches,  to  deceive  the  hearts  of  the  simple." 


1$  THE    PRACTICAL    CHURCH    MEMBER* 

4.  An  idle,  useless  life ;  with  such  unchristian  prac^ 
tices  as  an  idle  life  begets.  "  For  we  hear  that  there 
are  some  which  walk  disorderly  among  you,  working 
not  at  all,  but  are  busy-bodies."  "  Not  only  idle,  but 
tattlers  also,  and  busy-bodies,  speaking  things  which 
they  ought  not."  %  Thess.  iii.  11—14.  1  Tim.  v.  13. 
These  things,  always  grievous,  and  always  requiring 
the  private  reproofs  of  the  brethren,  become,  in  aggra- 
vated cases,  subjects  for  formal  discipline. 

5.  Neglecting  to  provide  for  one's  dependent  rela- 
tives, especially  one's  family,  and  leaving  them  either  to 
want  the  comforts  of  life,  or  to  live  on  charity, — wheth- 
er through  indolence  or  covetousness.  This  is  a  sin 
against  nature,  justice,  and  religion.  "  If  any  provide 
not  for  his  own,  and  specially  for  those  of  his  own 
house,  he  hath  denied  the  faith,  and  is  worse  than  an 
infidel."    1  Tim.  v.  8. 

6.  Refusing  to  bear  a  reasonable  part  in  the  pecun- 
iary support  of  the  gospel.  If  we  consider  that  this  is 
covetousness,  (itself  a  disciplinable  sin  ;)  that  it  is  injus- 
tice ;  for  it  robs  the  laborer  of  his  hire,  or  robs  others  to 
make  it  good  ;  that  it  is  disobedience  to  Christ,  who  has 
"  ordained  that  they  which  preach  the  gospel  should 
live  of  the  gospel,"  and  made  it  the  duty  of  "  him  that 
is  taught  in  the  word  to  communicate  unto  him  that 
teacheth,  in  all  good  things ;"  and  that  it  betrays  such 
indifference  to  the  gospel,  and  such  overvaluing  of  the 


THE  PRACTICAL  CHURCH  MEMBER.        79 

world,  as  is  not  far  from  denying  the  faith,  in  a  manner 
"  worse  than  an  infidel ;"  we  cannot  doubt  that  it  is 
worthy  of  discipline. 

In  addition  to  these  specific  cases,  we  have  the  gen- 
eral precept,  "  Withdraw  yourselves  from  every  brother 
that  walketh  disorderly."  2  Thess.  iii.  6.  What  con- 
stitutes disorderly  walking  the  enlightened  moral  sense 
of  the  church  must  determine. 

It  will  be  perceived  that  these  offences  are  all  of  a 
different  character,  and  require  a  different  treatment, 
from  that  referred  to  in  the  eighteenth  of  Matthew. 
There,  the  offence  is  supposed  to  concern  two  individ- 
uals, between  whom  if  tiic  matter  be  settled,  discipline 
is  satisfied.*  But  the  offences  enumerated  here  are 
scandalous  and  public.  They  concern  the  peace  and 
purity  of  the  church,  and  the  honor  of  religion  ;  and 
are  no  more  a  trespass  against  one  member  than  against 
them  all ;  who  are  all  therefore,  alike  concerned  to  re- 

*  I  ought,  perhaps,  to  have  noticed  under  our  Savior's  rule, 
thai  some  critics  conjecture,  (hut  not  with  confidence,)  that 
the  words  against  thee,  (tig  tfs)  should  he  omitted  ;  being  said  to 
he  wanting  in  some  MSS.  The  passage  is  doubtless  right,  as  it 
stands  ;  hut  allowing  the  omission,  it  would  not  materially  af- 
fect the  rule.  Instead  of  applying  only  to  things  of  a  person- 
al nature  between  members,  it  would  then  include  any  sin 
which,  heiug  done  in  private,  and  known  only  to  a  few,  might 
be  privately  healed.  For  sins  publicly  injurious,  there  is  public 
discipline,  which  the  rule  of  Christ  does  uot  supersede. 


80    .    THE  PRACTICAL  CHURCH  MEMBER. 

move  them.     There  a   brother  is   injured ;  but   here, 
Christ  is  wounded,  and  Zion  mourns. 

MANNER    OF    PROCEEDING. 

In  the  prosecution  of  cases  of  discipline,  much  must 
be  left  to  discretion.  Some  require  a  more  summary, 
and  others  a  more  prolonged  and  lenient  course  ;  some 
may  be  healed  more  privately,  others  more  openly  :  ac- 
cording as  the  nature  of  the  offence  and  the  interest  of 
religion  dictate.  Those  steps  are  to  be  taken  which,  in 
the  exercise  of  a  sound  judgment,  appear  best  adapted 
to  secure  the  objects  of  discipline,  and  most  agreeable 
to  the  laws  of  Christ. 

The  first  step,  obviously,  is  for  the  church  to  satisfy 
itself  of  the  fact  of  the  offender's  fault,  with  its  quali- 
fying circumstances  ;  if  this  be  not  already  apparent. 
For  this  purpose  it  may  be  necessary  to  institute  an  in- 
quiry, by  means  of  a  committee,  or  otherwise.  It  is 
then  prepared  to  take  such  further  steps  as  its  wisdom 
may  dictate. 

Charges  should  be  distinctly  specified  ;  and  should 
be  communicated  to  the  accused,  in  writing  commonly, 
in  sufficient  time  for  him  to  consider  them,  preparatory 
to  his  appearance  before  the  church.  They  should  be 
sustained  by  evidence.  Rumor  and  presumption,  though 
they  may  justify  an  inquiry  on  the  part  of  the  church, 
and  often  demand  it,  are  not  a  basis  upon  which  to 
proceed  to  formal  acts  of  discipline. 


THE    PRACTICAL    CHURCH    MEMBER.  81 

As  the  reclaiming  of  the  offender  is  the  first  object, 
commonly,  it  will  be  proper,  in  most  cases,  to  labor  with 
him  in  private.  As  the  preventing  of  like  sins  in  others, 
and  the  public  credit  of  religion,  are  other  objects  to 
be  regarded,  it  is  necessary,  in  grievous  cases,  to  cite 
the  accused  before  the  church,  according  to  the  direc- 
tion, 1  Tim.  v.  20.  If  he  there  make  confession,  and 
the  church  be  satisfied,  to  admonish  and  forgive  him  is 
all  that  is  requisite.  But  if  he  appear  not  to  be  peni- 
tent, it  is  customary,  (though  some  object  to  this,  as 
having,  in  their  view,  no  scripture  warrant,  but  I  think 
without  good  reason,)  to  suspend  him  from  the  com- 
munion, in  the  hope  that  time  being  given  him  for  re- 
flection, and  further  means  being  used,  he  may  come  to 
repentance.  If  all  fails,  his  excommunication  termi- 
nates the, proceeding.  "  This  (says  President  Edwards.) 
with  the  counsels  and  admonitions  by  which  it  is  to  be 
followed,  is  the  last  means  that  the  church  is  to  use,  in 
order  to  reclaim  those  members  which  are  become  vis- 
ibly wicked.  If  this  be  ineffectual,  what  is  next  to  be 
expected  is  destruction  without  remedy." 

In  cases  extremely  iniquitous,  or  shameful,  it  appears  x 
to  be  the  duty  of  the  church,  as  its  first  act,  to  assemble 
and  cast  the  offender  out.  This  the  Corinthians  were 
directed  to  do  in  the  case  of  the  incestuous  person, 
1  Cor.  v.  There  were  no  preparatory  steps  to  be  ta- 
ken. 

Some  may  question  whether  such  summary  dealing 
is  suited   to  recover  the  offender,  and   on  that  account 


8*2  THE    PRACTICAL    CHURCH    MEMBER. 

may  scruple  its  lawfulness ;  since  the  recovery  of  the 
offender  is  to  be  regarded,  as  well  as  the  honor  of  reli- 
gion. 

But  here  are  several  things  to  be  considered.  1 .  The 
objection  is  a  matter  of  opinion.  The  objector  thinks 
the  case  is  so.  But  in  the  view  of  others,  the  immedi- 
ate excommunication  of  a  heinous  offender  may  be 
the  means  best  suited  to  his  recovery.  It  may  be  argued, 
that  this  solemn  and  sorrowful  act  of  the  church,  ex- 
pressing at  once  its  abhorrence  of  the  crime  and  its 
sense  of  the  deep  injury  done  to  religion,  while  the 
shame  of  the  culprit  is  now  fresh  in  his  own  conscious- 
ness, and  legible  in  the  faces  of  others,  and  while  the 
judgment  of  the  world  loudly  confirms  the  judgment  of 
the  church ;  is  likely  to  be  more  impressive  to  him,  and 
to  show  him  more  effectually  to  what  a  depth  he  is  faK 
len,  than  a  more  gradual  procedure.  Such  was  the 
effect  upon  the  incestuous  Corinthian,  "So  long  as  he 
retained  his  place  in  the  church,  he  repented  not ;  but 
being  cast  out,  he  was  filled  with  sorrow  ;  and  was  re- 
ceived again  into  the  church.*  Besides,  the  act  of  ex- 
communication does  not  hinder  the  church  from  still 
using  all  hopeful  means  with  the  guilty  member ;  who, 

*2  Cor.  ii.  G — 8.  This  passage  may  serve  also,  as  a  com- 
ment on  the  former,  (1  Cor.  v.)  as  to  the  manner  in  which  the 
discipline  wa.;  executed.  It  was  the  act  of  the  church  as  a 
body  :  and  not  of  its  officers  alone  :  ':  Sufficient  to  such  a 
man  is  this  punishment,  which  was  infiicted  of  many  ;"  literal- 
ly, by  the  majority. 


THE  PRACTICAL  CHURCH  MEMBER.        83 

though  separated  from  their  communion,  is  not  to  be 
counted  as  an  enemy,  but  admonished  as  a  brother. 
There  is  no  certainty  that  he  will  not  be  reclaimed, 
being  cast  out  ;  and  there  is  none  that  he  will  be,  if 
retained.  2.  Though  the  reclaiming  of  the  offender 
be  a  very  important  end  of  discipline,  and  ought  to 
call  into  exercise  all  the  wisdom,  tenderness  and  faith- 
fulness, of  the  church,  yet  I  am  not  certain  that  either 
reason  or  the  Bible  tells  us  that  this  is  always  the  most 
important  end.  If  we  might  suppose  that  the  retaining 
him  for  a  time,  with  all  his  infamy  upon  him,  would  be 
such  a  discredit  to  religion,  or  so  dangerous  to  the 
members,  as  in  all  likelihood  to  occasion  the  ruin  of  ma- 
tt;*/ souls,  it  would  seem  to  be  duty  to  cast  him  out  even  to 
the  probable  ruin  of  his, — supposing  this  latter  conse- 
to  follow  ;  which,  however,  is  not  conceded.  The 
question  is,  is  his  remaining  in  the  church  of  greater  im- 
portance than  the  church  itself  ;  and  must  we  sacrifice, 
or  even  jeopardize  the  church,  in  the  uncertain  hope  of 
reclaiming  him  ?  The  church  lives  or  dies  with  its 
character:  shall  his  iniquity,  then,  be  made  its  grave? 
Grant  that  he  may  be  a  Christian,  or  that  he  certainly  is 
one,  notwithstanding  his  crime  ;  he  may  not  be  a  fit 
person  to  be  in  the  church  at  present.  3.  If  we  have 
scripture  for  the  measure,  that  must  suffiee  ;  and  this  I 
think  we  have,  in  the  case  of  the  church  at  Corinth. 

It  is  the  opinion  of  some  that  our  Savior's  rule  in 
Matthew  is  to  be  followed  in  all  cases,  public  as  well 
as  private  ;  and  this  is  the  practice  of  some  churches. 


84         THE  PRACTICAL  CHURCH  MEMBER. 

But  in  the  view  of  others  this  is  a  misapplication  of  the 
rule.  For,  1.  it  does  not  appear  to  consist  with  the 
obvious  sense  of  the  passage.  The  offence  there  con- 
templated is  a  personal  one  :  "  If  thy  brother  trespass 
against  thee."  If  it  be  said  that  every  offence  may  be 
assumed  and  treated  as  a  personal  one,  inasmuch  as  it  is 
a  breach  of  a  mutual  and  common  covenant,  then  it  is 
personal  to  all  the  members,  and  all  ought  to  take  the 
steps  required  :  which  is  no  where  practiced,  and  would 
be  absurd.  2.  The  rule,  literally  followed,  does  not 
appear  to  be  adapted  to  satisfy  the  ends  of  discipline, 
in  public  cases.  Take,  for  example,  such  as  are  men- 
tiond  by  Paul,  "  If  any  man  that  is  called  a  brother  be 
a  fornicator,  a  railer,  a  drunkard,  ^-c."  A  member 
goes  to  such  an  one,  and  tells  him  his  fault  in  private, 
following  the  rule  of  Christ.  And  suppose  he  confes- 
ses and  repents.  Are  the  objects  of  discipline  gained  ? 
Is  the  wounded  honor  of  religion  healed,  in  this  private 
way  ?  Is  there  a  salutary  impression  made  upon  the 
church  ?  Is  the  offender  himself  deterred,  by  such  ea- 
sy terms,  from  a  repetition  of  his  sin  ?  Or  if  each 
member  goes  in  turn,  and  is  privately  satisfied,  are 
those  objects  then  gained?  No,  not  at  all.  An  open, 
scandalous  iniquity,  blown  far  and  wide  by  fame,  calls 
for  something  more  than  private  auricular  confession. 
"  Them  that  sin,  rebuke  before  all,  that  others  also  may 
fear." 

I  am  aware  that  it  is  said  that  the  visiting  brother 
may  require  a  public  confession,  as  the  satisfaction  he 


THE  PRACTICAL  CHURCH  MEMBER.        S5 

seeks  ;  and  that  so  the  public  ends  of  discipline  will  be 
secured.  But  this  is  not  the  rule.  It  does  not  say  you 
shall  go  to  your  brother  in  private  and  require  a  public 
confession;  but  it  says,  if  he  hear  youin  private,  let 
it  be  settled  in  private.  Thou  hast  gaineothy  brother : 
it  need  not  be  told  to  the  church.  This  is  the  rule  as  it 
stands.  The  construction  proposed  is,  that  it  shall  be 
told  to  the  church  if  he  do  hear,  and  the  same  if  he  do  not. 

The  truth  is,  as  it  appears  to  me,  our  Savior  refers  to 
a  strictly  personal  and  private  affair,  such  as  is  often 
occurring  between  man  and  man,  and  of  which  the  world 
takes  no  notice.  At  the  same  time,  this  excellent  rule 
is  a  standing  law  of  wisdom,  from  which,  doubtless, 
we  are  to  draw  lessons  for  almost  every  occasion  of  dis- 
cipline. It  teaches  us  to  regard  the  natural  infirmity  of 
human  nature,  by  using,  when  we  may,  private  endeav- 
ors, rather  than  the  more  mortifying  and  pride-alarm- 
ing ones  of  a  public  nature  ;  and  to  save  religion  itself 
from  all  needless  exposure  of  the  errors  of  its  disciples. 
It  teaches  us  to  be  ever  kind,  gentle,  and  forbearing  ; 
and  to  use  means  for  the  recovery  of  such  as  are  fall- 
en, as  mild,  as  various,  as  protracted,  and  as  hopeful, 
as  the  nature  of  the  case  will  admit. 

The  following  is  the  doctrine  of  the  Cambridge  Plat- 
form on  the  subject. 

"  But  if  the  offence  be  more  public  at  first,  and  of  a 
more  heinous  and  criminal  nature,  to  wit,  such  as  are 
condemned  by  the  light  of  nature,  then  the  church, 
without  such  gradual  proceeding,  is  to  cast  out  the  of- 

8 


86        THE  PRACTICAL  CHURCH  MEMBER. 

fender  from  their  holy  communion,  for  the  further  mor- 
tifying of  his  sin,  and  the  healing  of  his  soul  in  the 
day  of  the  Lord  Jesus."*  With  this  agrees  the  Say- 
brook  Platform.  "  Admonition  is  in  case  of  private 
offences  to  be  performed  according  to  the  rule  in  Matt, 
xviii.  15 — 17,  and  in  case  of  public  offences,  openly  be- 
fore the  church,  as  the  honor  of  the  gospel,  and  the 
nature  of  the  scandal,  shall  require."!  The  doctrine 
of  the  Westminster  Assembly's,  or  Presbyterian  Direc- 
tory for  church  censures  is  the  same. 

FORSAKING    THE    COMMUNION. 

There  is  an  offence  not  mentioned  in  the  foregoing 
list,  which  must  be  noticed.  It  is  when  a  member  im- 
properly forsakes  the  communion  of  the  church  at  the 
Lord's  table. 

Why  is  the  church  to  notice  this  ?  1.  Because  the 
member,  having  covenanted  to  walk  with  the  church  in 
Christian  fellowship,  and  in  a  due  observance  of  ordi- 
nances, his  forsaking  its  communion  is  a  violation  of 
that  covenant.  2.  There  is  something  criminal  in  the 
motive,  or  state  of  mind,  which  induces  the  delinquen- 
cy. Commonly  it  is  some  disagreement  with  a  fellow 
member ;  or  some  offence  taken  at  the  church,  for 
some  of  its  proceedings ;  or  at  the  pastor.  Or  the  ta- 
ble of  the  Lord  is  forsaken  because,  in  the  judgment 
of  the  absconding  member,  some  are  found  there  who 

*  Chap  xiv. 
f  Heads  of  Agreement,  Sect.  iii. 


THE  PRACTICAL  CHURCH  MEMBER.        87 

are  unworthy  ;  or  it  is  forsaken  through  sloth  and  indif- 
ference ;  or  in  the  conscious  shame  of  general  declen- 
sion and  inconsistency. 

None  of  these  motives  are  very  Christian  ones  :  and 
I  fear  there  is  sometimes  a  worse  than  any  of  these.  I 
fear  there  are  instances,  I  hope  not  numerous,  when  the 
absenting  member  is  actuated  by  a  motive  of  malevo- 
leme.  He  forsakes  the  communion  as  an  expression  of 
his  anger,  or  hostility.  He  does  it  supposing  that  it 
will  disquiet  the  member  with  whom  he  is  at  variance, 
and  that  it  will  cast  blame  upon  him.  Or,  if  the 
church,  or  the  pastor  is  concerned,  he  thinks  it  will 
implicate  and  afflict  them  or  him.  He  takes  a  course 
which  shows  an  assumption  of  judgment  in  his  own  fa- 
vor, and  an  impeachment  of  the  other  party. 

The  conduct  is  wrong,  and  the  example  bad,  whatev- 
er be  the  motive.  If  you  have  a  difficulty  with  a  mem- 
ber, it  is  your  duty,  not  to  forsake  the  ordinances  and 
fellowship  of  the  church,  but  to  take  immediate  meas- 
ures, according  to  the  rule  of  Christ,  for  the  healing  of 
the  difficulty.  If  your  dissatisfaction  is  with  the  do- 
ings or  judgment  of  the  church  in  some  matter,  upon 
however  clear  or  reasonable  grounds  your  dissatisfac- 
tion rests,  your  course  is  wrong  notwithstanding ;  for 
it  is  subversive  of  all  order,  by  setting  up  the  will  of 
an  individual  above  the  whole,  or  perhaps,  of  a  mi- 
nority above  the  majority.  You  have  a  right  to  make 
your  dissatisfaction  known,  if  you  choose,  but  this  is 
not  the  way  to  do  it.     As  to  the  presence  of  unworthy 


SO  THE    PRACTICAL    CHURCH    MEMBER. 

communicants,  if  that  is  your  difficulty,  it  is  your  duty, 
not  to  forsake  the  communion  on  their  account,  but 
either  to  endeavor  to  have  them  properly  disciplined, 
as  you  promised  to  do  in  your  covenant,  or  else  to 
bear  with  them,  remembering  that  there  are  "  tares" 
in  all,  even  the  best  of  churches  ;  and  that  wholly 
to  eradicate  them,  even  when  they  are  visible,  is  of- 
ten a  matter  too  difficult  to  be  effected.  But  if  all 
will  not  do,  there  is  no  remedy  for  you  but  to  take 
an  honorable  dismission  and  remove — which  you  ought 
not  lightly  to  do — to  some  other  church. 

It  does  not  avail  to  say  you  commune  elsewhere. 
You  covenanted  to  commune  with  this  church.  Nor 
does  your  communing  elsewhere  help  your  example. 
It  rather  proclaims  what  ought  to  be  hid,  nay,  what 
ought  not  to  be.  To  those  who  know  the  reason  of 
your  absence,  it  looks  as  though  you  were  living  in  a 
quarrel  with  a  brother,  or  with  the  church,  or  your 
minister  ;  or  had  excommunicated  them  all  for  unsound- 
ness, or  disorder,  having  disowned  and  withdrawn 
yourself  from  them,  and  gone  to  another  and  better 
fraternity.  To  those  who  are  ignorant  of  the  reason, 
you  appear  as  a  simple  neglecter  of  ordinances.  They 
see  your  seat  vacant  in  the  house  of  God,  and  at  the 
Lord's  table,  and  knowing  no  other  cause,  naturally 
enough  conclude  that  you  are  abiding  indolently  at 
home.  In  a  word,  the  practice  is  too  sinful  in  itself, 
and  too  evil  in  its  tendencies,  to  be  allowed.  Jt  ought 
to  be,  as  it  is,  a  subject  of  discipline. 


THE    PRACTICAL  CHURCH    MEMBER.  89 

MISCELLANEOUS    AND    GENERAL    REMARKS    ON    THE     SUB- 
JECT   OF    DISCIPLINE. 

1.  It  is  to  be  remembered  that  all  cases  of  discipline, 
once  taken  up,  are  to  be  brought  to  one  of  two  results  ; 
the  reformation  of  the  offender,  or  else  his  excommu- 
nication. They  must  never  be  dropped  short  of  one 
or  the  other  of  these  issues. 

Hence  it  follows,  that  no  matter  can  be  a  proper  sub- 
ject for  discipline  at  all,  (though  it  may  be,  for  private 
reproof)  for  which  the  offender  could  not  be  scriptur- 
ally  excommunicated  in  case  of  his  persisting  in  it. 

'Z.  Excommunication,  though  it  is  essentially  the 
same  in  its  results  in  all  cases,  as  cutting  the  delinquent 
off  from  the  name  and  privileges  of  membership,  and 
is  never  a  trivial  affair ;  yet,  in  respect  to  the  form  of 
it,  it  is  susceptible  of  different  degrees  of  severity.  In 
the  case  of  one  who  forsakes  the  communion  of  the 
church,  but  is  not  otherwise  scandalous,  the  church 
may  simply  disown,  or  cease  to  know  hirn  as  a  member. 
•'  He  having  thereby  cut  himself  off  from  that  church's 
communion,  the  church  may  justly  esteem  and  de- 
clare itself  discharged  of  any  further  inspection  over 
him."*  It  may  withdraw  its  watch  and  care.  But 
in  the  case  of  notorious  and  obstinate  offenders,  the 
act  of  excommunication  should  be  more  formal  and 
impressive.     It  should  be  something  more  than  to  pass 

*  Saybrook  Platform. 

s* 


90        THE  PRACTICAL  CHURCH  MEMBER, 

and  silently  record  a  vote.  "  If  the  case  be  notoriously 
bad,  pronounce  sentence  at  the  table  of  the  Lord,  with 
great  solemnity."*  Some  declare  it  from  the  pulpit,  in 
the  most  public  manner. 

With  this  the  scriptures  appear  to  agree.  From 
some  they  direct  us  to  l  withdraw,'  ourselves  ;  in  the 
case  of  others,  the  direction  is,  in  language  less  mild, 
to  '  cut  off,'  '  reject ,'  and  c  put  away  from  among  our- 
selves,'  the  wicked  person.  In  the  case  of  the  very 
heinous  offender  at  Corinth,  the  church  was  required  to 
assemble,  and  in  the  most  solemn  manner,  in  the  name 
of  the  Lord  Jesus  Christ,  '  to  deliver  such  an  one  unto 
Satan,  [that  is,  as  I  understand  it,  to  give  him  back 
again  into  that  world  which  is  Satan's  kingdom,  he  being 
"  the  god  of  this  world,"]  for  the  destruction  of  the 
flesh,  that  the  spirit  might  be  saved  in  the  day  of  the 
Lord  Jesus.' 

3.  It  sometimes  happens  that  an  offending  member  is 
so  uninformed  as  to  imagine  that  he  can  withdraw  from 
the  church  at  will,  and  thus  escape  from  its  censure. 
The  gospel  knows  no  such  rule.  It  supposes  no  separ- 
ation from  the  church,  except  by  regular  dismission  to 
another  church,  or  by  excommunication. 

4.  The  censures  of  the  church  are  to  be  administered 
by  the  pastor,  in  accordance  with  the  vote  of  the  breth- 
ren. 

*Doddridge. 


THE    PRACTICAL    CHURCH    MEMBER.  91 

The  pastor,  though  not  competent  to  pronounce  sen- 
tence in  his  own  name,  without  the  concurrence  of  the 
church,  is  not,  however,  to  be  considered  as  the  mere 
chairman,  or  moderator,  of  the  church,  in  the  business 
of  discipline.  Far  from  this.  It  belongs  to  him,  not 
only  to  see  that  the  matter  is  properly  laid  before  the 
meeting,  and  properly  treated,  but  to  set  forth  the  law 
of  Christ  in  regard  to  it  ;  and  to  declare  his  own  judg- 
ment, if  he  think  proper,  before  he  call  for  the  vote  of 
the  brethren  :  and  the  latter  are  in  duty  bound  to  ac- 
cord with  him,  unless  they  are,  with  good  reason,  satis- 
fied that  he  is  in  an  error.  It  is  the  doctrine  of  the  old 
Congregationalists  that,  the  brethren  have  no  more  lib- 
erty to  dissent  from  the  judgment  of  their  pastor  in  a 
matter  of  discipline,  than  they  have  to  oppose  his  doc- 
trine delivered  from  the  pulpit ;  for  the  laws  relating  to 
discipline  are  themselves  doctrines,  or  precepts,  which 
he  is  bound  to  preach,  and  enforce,  no  less  than  other 
truths ;  and  the  people  are  bound  to  receive  them  in 
the  same  manner  ;  that  is,  they  are  bound  to  receive 
them  in  either  case,  unless  they  can  show  that  they  are 
not  agreeable  to  the  word  of  God.  He  is  as  much  set 
for  the  defence  of  the  gospel  in  respect  to  the  proper 
execution  of  its  discipline,  as  in  any  other  respect  ;  and 
the  bible  expects  him  to  act,  and  to  be  regarded  in 
this,  no  less  than  in  other  things,  as  a  guide  and  leader  to 
the  church.  Hence,  if  the  brethren  cannot  offer  se- 
rious reasons  for  dissenting  from  him,  "  they  are  bound 
(says  Hooker)  to  join  their  judgment  with  his  in   the 


92        THE  PRACTICAL  CHURCH  MEMBER. 

completing  of  the  sentence,  without  impertinent  ques- 
tions, needless  scruples,  or  wilful  and  disorderly  gain- 
sayings." 

5.  No  member  under  censure  of  the  church,  or  ex- 
communicated by  it,  can  lawfully  be  received  to  the 
communion  and  fellowship  of  another  church  ;  and  any 
church  which  should  violate  this  plain  law  of  propriety 
and  duty,  whether  of  the  same  or  of  another  denomi- 
nation, would  be  guilty  of  taking  sides  with  the  offend- 
er against  the  laws  of  Christ.  If  Christ  himself  has 
declared*  that  he  will  confirm  in  heaven  what  a  church 
does  in  the  faithful  execution  of  his  laws  upon  an  offen- 
der, it  is  an  act  not  far  from  rebellion,  it  is  presumption 
not  far  from  impious,  in  another  church,  to  nullify  what 
that  church  does,  and  to  loose  on  earth  what  Christ 
binds  in  heaven,  by  taking  the  excluded  member  to  its 
bosom. 

6.  The  discipline  of  the  church  should  be  attended 
to  'promptly.  It  is  better  on  every  account,  to  take  an 
offence  in  the  time  of  it,  than  after  long  delay.  Neg- 
lected sores  are  the  most  difficult  to  heal.  Is  the  good 
of  the  offender  regarded  ?  The  reproof,  lagging  far  be- 
hind the  offence,  is  likely  to  fail  of  effect.  Is  the 
honor  of  the  church  concerned  ?  Who  delays,  when 
his  reputation  is  suffering,  for  months  or  years  before 

*Matt.  xviii.  ]8. 


THE    PRACTICAL    CHURCH    MEMBER.  93 

lie  attempts  to  relieve  it?  And  is  not  the  character  of 
the  church  as  valuable  and  as  soon  to  be  vindicated  as 
that  of  a  man  ? 

It  must  be  faithful.  Eveiy  reason  which  demands 
the  discipline  at  all  demands  that  it  be  thorough.  "Great 
care  is  to  be  taken  that  we  be  not  overstrict  or  rigorous, 
yet,  the  winning  and  healing  of  the  offender's  soul  being 
the  end  of  these  endeavors,  we  must  not  daub  with  un- 
tempered  mortar,  nor  heal  the  wounds  of  our  brethren 
slightly."*  I  have  before  remarked  that  it  should  be 
cairied  through,  when  once  taken  up.  To  commence 
a  process  of  dealing  with  an  offender,  and  then  to  drop 
or  recede  from  it  without  an  issue,  leaving  his  sin  upon 
him  unrepented  of,  and  the  church  unsatisfied,  and  the 
honor  of  religion  unrelieved,  is  not  only  a  sin  against 
him,  being  an  omission  of  those  means  which  Christ  has 
appointed  for  his  recovery,  but  is  disobedience  to  Christ, 
proclaims  the  weakness  or  unfaithfulness  of  the  church, 
and  is  a  bad  precedent  which  is  likely  both  to  multiply 
occasions  for  discipline,  and  to  embarrass  the  treatment 
of  them. 

It  must  be  uniform.  Every  offence,  and  not  merely 
some  offences,  should  receive  its  due  attention.  That  is 
a  badly  administered  government  which  is  unequal,  pur- 
suing some  offenders  and  neglecting  others  ;  or  which  is 
fitful  and  capricious,  now  negligent  and  now  strenuous. 

It  must  be  impartial.     No  pecuniary  or  family  influ- 

■   Caml).   Platform. 


94  THE    PRACTICAL    CHURCH    MEMBER. 

ence,  no  worldly  consideration  whatever,  may  cover  the 
man  of  consequence,  while  a  humbler  member  would 
experience  no  such  forbearance.  Or,  in  another  view 
of  the  subject,  let  not  the  soul  of  the  rich  or  honorable 
man  be  less  regarded  than  the  soul  of  the  poor  or  ob- 
scure ;  but  let  the  same  means  be  used  for  his  recovery 
as  for  the  other's. 

It  must  be  independent.  It  is  no  uncommon  thing 
ior  the  world  without,  and  especially  for  relations  and 
friends,  to  set  in  and  espouse  the  cause  of  the  censured. 
But  the  church  of  Christ  must  know  no  lule  of  action 
but  his  will.  That  done,  it  is  a  small  thing  to  be  judg- 
ed of  man's  judgment 

6.  All  the  members  should  take  part  in  the  discharge 
of  this  important  duty.  They  should  all  sustain  the  dis- 
cipline of  the  church  by  their  presence  and  vote ;  not  on- 
ly because- this  is  the  equal  and  common  duty  of  all, 
but  because  the  efficacy  of  discipline  depends,  in  a  great 
degree,  upon  the  concurrence  of  the  whole  society  in  it, 
instead  of  its  resulting  from  the  action  of  only  a  few. 

And  here  is  a  too  frequent  cause  of  complaint.  It  is 
the  habit  of  too  many  members  to  withdraw  themselves 
from  this  business :  sometimes  through  negligence,  but 
oftener,  probably,  from  reluctance. 

If  the  duty  be  unpleasant,  if  it  be  a  painful  and  re- 
sponsible one,  for  that  very  reason  it  is  wrong  for  you 
to  desert  it,  and  leave  it  to  be  done  by  your  brethren  ; 
to  whom  it  becomes  more  embarrassing  in  consequence 
of  such  desertion. 


THE  PRACTICAL  CHURCH  MEMBER.        95 

It  is  sometimes  said,  as  an  apology,  "  The  member 
is  my  relative,  or  my  neighbor,  and  I  do  not  like  to  of- 
fend him."  How  then  do  you  construe  the  business  of 
discipline  ?  Offend  him  ?  Do  you  view  it  in  the  light  of 
an  aggression  upon  your  neighbor  ?  Do  you  mean 
that  the  discipline  appointed  by  Christ  is  an  unkindly 
and  unneighborly  thing ;  an  aggressive  and  persecuting 
movement,  in  which  you  cannot  participate?  Is  it  an 
offence  against  your  brother  to  convert  him  from  the  er- 
ror of  his  way,  and  save  his  soul  from  death  ?  Consider 
for  what  it  is  that  discipline  is  instituted  ;  and  if  your 
brother  have  fallen  into  "  the  condemnation  of  the  dev- 
il," or  into  any  of  those  "  foolish  and  hurtful  lusts  which 
drown  men  in  destruction  and  perdition,  and  the  means, 
the  best  means  for  his  recovery  are  before  you,  consid- 
er what  is  the  part  of  kindness  towards  him  ; — whether 
neglect  of  the  means,  or  the  faithful  application  of  them. 
Do  not  desert  the  discipline  nor  abandon  him  ;  but 
do  what  you  can  to  sustain  the  one  and  save  the  other. 

If  it  be  wrong  to  desert  the  discipline  of  the  church, 
it  is  still  worse  to  be  present  only  to  embarrass  it  by 
needless  scruples,  or  captious  objections.  If  you  think 
it  your  duty  to  dissent  from  the  majority  of  your  breth- 
ren, you  have  a  right,  certainly,  to  do  so.  But  let  your 
reasons  and  motives  be  well  considered.  If  from  a  vain 
affectation  of  showing  your  superior  wisdom,  or  liberal- 
ity, you  should  appear  as  the  abettor  of  the  offender's  in- 
iquity, and  confirm  him  in  it,  against  the  endeav- 
ors of  your  brethren,  you  must  be  answerable  to  God  for 
the  consequences. 


96        THE  PRACTICAL  CHURCH  MEMBER. 

7.  It  is  of  the  greatest  importance  always  to  keep  in 
view  the  ends  of  discipline,  and  especially  that  end 
which,  in  all  ordinary  cases,  is  the  first  to  be  aimed  at ; 
namely,  the  recovery  of  the  delinquent.  That  gained, 
all  is  gained.  It  is  at  once  the  most  pleasing  result  in 
itself,  and  the  most  honorable  to  the  church  and  the 
gospel.  It  is  true  that  by  the  excommunication  of  the 
offender,  the  church  has  cleared  itself  of  the  scandal ; 
but- then  a  member  is  lost  to  it,  and  perhaps  to  himself. 
But  if  he  be  brought  to  true  repentence,  and  to  newness 
of  life  ;  if,  like  Peter,  he  weep  bitterly  ;  not  only  is  the 
church  relieved  from  the  scandal,  but  it  is  the  honored 
instrument  of  his  recovery.  While  an  unfeeling  world 
would  only  have  reproached,  discarded,  and  hardened 
him,  he  becomes  by  means  of  the  church,  a  man  forgiven 
of  God,  and  worthy  of  the  renewed  confidence  and  es- 
teem of  men.  What  more  honored  instrumentality,  what 
more  gratifying  result,  than  this  ?  '*'  Perhaps  there  is 
scarcely  a  more  edifying  sight  than  a  lapsed  christian, 
ingenuously  confessing  his  sin,  acknowledging  the  jus- 
tice of  his  punishment,  imploring  the  forgiveness  of  God 
and  a  reunion  to  the  family  of  Christ,  and  recommenc- 
ing the  christian  life  with  new  amiableness  and  beauty. 
Nothing  in  this  world  more  resembles  the  joy  of  angels 
over  a  repenting  sinner,  than  the  emotions  excited  in 
the  minds  of  good  men  by  this  solemn  transaction."* 

8.  Too  great  heed  cannot  be  taken  as  to  what  spirit 

*  Dr.  Dwight. 


THE  PRACTICAL  CHURCH  MEMBER.        Vi 

we  are  of,  in  this  matter.  If  the  object  be  to  gain  our 
brother,  this  is  not  to  be  effected  by  a  process  of  bar- 
ren forms,  much  less  by  unkindness  and  reproach.  We 
must  feel  and  manifest  a  real  concern  for  his  good.  We 
must  make  him  see,  if  possible,  that  though  an  erring 
brother,  he  is  still  to  us  as  a  brother ;  and  that  we  do 
not  forget  that  it  is  a  brother's  feelings,  a  brother's  char- 
acter, and  a  brother's  immortal  welfare,  that  we  are 
handling ;  and,  if  he  compel  us  to  go  so  far  as  to  divide 
him  from  our  company,  that  it  is  with  unfeigned  sorrow 
we  proceed  to  that  extremity,  in  the  discharge  of  a 
duty,  to  him,  as  well  as  to  Christ,  which  we  dare  not 
disregard. 

9.  The  faithful  discharge  of  this  duty  is  the  truest 
test  of  a  Christian  church.  The  apostle  writing  to  the 
Corinthians  concerning  the  disorderly  member  whom  he 
had  required  them  to  excommunicate,  tells  them  he  did 
it  to  prove  the  universality  and  the  reality  of  their 
obedience  to  Christ :  "  For  to  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you,  whether  ye  be 
obedient  in  all  things."  Whatever  a  church  may  be  in 
respect  to  its  creeds  or  its  forms  ;  whatever  diligence  it 
may  use  in  gathering  numbers  to  a  visible  profession 
within  its  pale  ;  however  costly  the  temple  it  erects  and 
dedicates  to  God,  or  thronged  the  attendance  there ;  if 
it  be  wanting  in  the  article  of  discipline,  it  lacks  an  es- 
sential proof  of  its  being  a  genuine  church  of  Christ. 
Ye  are  my  friends,  saith  Christ,  if  ye  do  whatsoever  I 

9 


98  THE    PRACTICAL    CHURCH    MEMBER. 

command  you ;  and  on  what  subject  are  his  commands 
more  explicit  than  on  this  ?  It  was  their  remissness  in 
this  particular,  that  called  forth  his  rebukes  of  several  of 
the  seven  churches  of  Asia ;  and  the  faithful  perfor- 
mance of  it  by  others  of  them,  that  received  his  com- 
mendation. 

Finally ;  I  know  of  no  language  too  strong  to  express 
the  importance  of  this  subject,  or  to  impress  it  suitably 
on  the  mind.  The  discipline  of  the  church,  essential  to 
its  purity,  is  essential  to  every  object  for  which  it  exists. 
Its  increasing,  and,  eventually,  entire  corruption,  will  be 
the  consequence  of  its  neglecting  this  duty.  Sin  not 
purged  out,  is  by  an  apostle  compared  to  leaven,  which 
leavens  the  mass.  No  such  church  can  truly  prosper ; 
or  can  answer  the  ends  for  which  churches  are  institu- 
ted. Forfeiting  the  favor  of  Christ,  through  neglect  of 
his  laws ;  losing  the  respect  of  the  world,  and  its  self-re- 
spect, through  the  tolerated  scandals  that  spring  up  in 
it  and  blemish  its  character :  it  will  go  down  hill  decay- 
ing and  losing  its  vitality,  till  little  shall  remain  to  it  but 
its  name  and  form,  to  distinguish  it  from  the  world.  It 
is  no  longer  a  city  set  on  a  hill.  Its  comeliness,  and 
beauty,  and  influence,  are  gone.  It  may  still  bear  the 
4  banners,'  but  no  longer  has  the  '  terribleness,'  of  an 
army  of  Christ.  Or,  if  it  should  appear  outwardly  to 
flourish,  as  some  churches  do,  in  whose  assemblies  the 
gay  and  the  worldly  find  it  convenient  to  worship,  some 
for  fashion  and  some  for  form's  sake,  and  where  church 


THE    PRACTICAL    CHURCH    MEMBER.  99 

ambition  builds  more  diligently  than  godly  sincerity  and 
faithfulness  to  souls, — if  it  should  go  on  growing  in 
numbers,  and  accumulating  materials  of  some  sort,  its 
prosperity  is  deceptive.  "  Thou  sayest,  I  am  rich,  and 
increased  with  goods,  and  have  need  of  nothing ;  and 
knowest  not  that  thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked."  Whatever  it  may  have  of 
the  form,  it  will  have  little  of  the  reality,  of  a  spiritual 
society.  It  will  want  the  simplicity,  it  will  want  the  fer- 
vor, the  distinctness  from  the  world,  the  religious  ener- 
gy and  influence,  and  all  that  is  proper  to  '  a  peculiar 
people,  purified  by  Christ.  It  is  a  field  where  tares 
grow  by  permission.  They  may  increase  its  greenness 
and  luxuriance  for  the  time,  and  flatter  the  undiscern- 
ing  eye  of  the  cultivator,  or  beholder ;  but  what  will  the 
harvest  be  "  in  the  end  of  the  world  ?" 

If  such  be  the  importance  of  discipline,  let  it  be  faith- 
fully attended  to ;  and  let  not  fear  or  policy  prevent. 
The  case  may  arise,  it  often  does,  when  to  go  forward 
in  a  thorough  discharge  of  this  duty  may  seem  to  be 
portentous  of  evil.  It  may  threaten  to  harrass  the 
church  with  the  resentments  of  disorderly  but  powerful 
members  ;  to  overwhelm  it  with  clamors ;  to  diminish  its 
strength  ;  or  to  destroy  its  existence.  But  faith  is  to  be 
exercised  here  as  in  every  thing  else  pertaining  to  the 
kingdom  of  Christ.  The  remembrance  that  it  is  Christ's 
laws  that  we  are  called  to  administer,  and  Christ's  church 
that  is  concerned  in  the  consequences ;  that  it  is   his 


300       THE  PRACTICAL  CHURCH  MEMBER. 

wisdom  that  appoints,  his  authority  that  commands,  his 
power  that  sustains ;  and  that,  whatever  the  issue  may 
be,  it  can  never  be  worse  than  his  displeasure ;  should 
be  our  sufficient  warrant  to  proceed.  There  can  be  no 
ground  to  fear  that  he  will  not  vindicate  his  own  laws, 
and  bear  out  his  church  in  a  faithful  administration  of 
them.  Nor  let  it  be  imagined  that  these  laws  can  be 
dispensed  with,  without  incurring  his  frown,  and  re- 
vealing, sooner  or  later,  the  folly  of  forsaking  the  wis- 
dom of  Christ,  for  the  timid  dictates  of  human  pru- 
dence. 

Very  many  facts  might  be  given  corroborative  of  these 
remarks :  showing  in  some  cases  the  decay  and  corrup- 
tion of  churches  through  neglect  of  discipline;  and  in 
others,  their  great  prosperity  in  consequence  of  its  main- 
tenance. I  am  acquainted  with  a  church,  once  large  and 
flourishing,  "  one  of  the  green  spots  of  Connecticut," 
as  I  have  heard  it  called,  where,  in  consequence  of  there 
being  no  discipline,  I  was  told,  theie  had  been  no  con- 
versions, or  very  few,  for  some  twenty  years  or  more ! 
by  which  time  both  the  church  and  the  place  were  as  full 
of  disorders  as  can  well  be  imagined.  On  the  other 
hand,  I  could  mention  churches  which  have  been  bles- 
sed with  successive  revivals  and  large  accessions  in  con- 
nection with  this  duty.  And  this  is  what  ought  to  be 
expected.  For  when  is  a  church  more  prepared  to  be 
blessed  in  this  manner,  than  it  is  in  that  peculiar  frame 
which  is  suited  to  the  work  of  discipline  ? — humble, 


THE  PRACTICAL  CHURCH  MEMBER.       101 

prayerful,  forgiving, and  sensible  of  dependence  on  God. 
Or  when  is  its  separateness  from  the  world  more  im- 
pressively evident  to  "  them  that  are  without,"  than 
when  it  divides  the  wicked  from  its  company  ? 

A  venerable  minister  related  the  following.  He  was 
the  pastor  of  a  small  country  parish  in  Connecticut. 
Six  of  the  male  members,  persons  of  influence,  became 
guilty  of  heinous  offences  at  one  time.  He  began, 
with  a  heavy  heart,  to  take  such  steps  as  the  case  re- 
quired ;  when  some  of  the  brethren  besought  him  to  de- 
sist, at  least  for  a  time,  thinking,  in  consideration  of  the 
standing  of  these  persons  in  society,  and  that  of  their 
families,  that  to  subject  them  to  discipline  would  prove 
the  destruction  of  the  church.  To  this  timid  policy  he 
yielded  ;  and  "  from  that  time,"  his  language  was,  "  the 
church  visibly  went  down,  down,  down,  till  it  scarcely 
existed,  and  seemed  threatened  with  a  total  extinction. 
I  perceived  my  error  and  awoke  to  my  duty ;  and  go- 
ing to  such  of  the  members  as  I  could  most  confide  in, 
whom  I  found  by  this  time  to  be  of  my  mind,  I  said  to 
them,  <  We  must  go  forward  and  execute  the  laws  of 
Christ's  house.'  We  did  so  ;  and  in  one  day  cut  off 
the  six. 

"  I  had  appointed  a  meeting  that  evening  at  a  private 
house,  by  desire  of  a  poor  sick  woman  whom  illness  had 
long  detained  from  our  public  assemblies.  I  went  ex- 
pecting to  meet  a  few  neighbors  only,  when,  to  my 
great  surprise,  the  house  was  filled.  The  Spirit  of  God 
was  there, — and  for  those  six,  the  Lord  gave  us  sixty ! 

9* 


102       THE  PRACTICAL  CHURCH  MEMBER. 

that  number  being  added  to  the  church  as  the  fruit  of 
the  revival  which  then  commenced." 

TREATMENT  OF  EXCOMMUNICATED  PERSONS. 

We  have  a  twofold  duty  to  perform  towards  excom- 
municated persons.  One  respects  the  deportment  we 
are  to  observe  towards  them  in  regard  to  society  and  in- 
tercourse ;  the  other  respects  the  endeavors  we  are  to 
use  with  a  view  to  their  repentance  and  return  to  the 
Christian  family.  We  are  to  have  no  company  with  the 
excommunicate,  that  he  may  be  ashamed  ;  yet  we  are 
not  to  count  him  as  an  enemy  but  admonish  him  as  a 
brother.  2  Thess.  iii.  14,  15. 

At  1  Cor.  v.  11,  the  direction  is  not  to  keep  com- 
pany with  such  as  are  there  described,  "  no  not  to  eat  f7 
which  some  have  interpreted  the  not  making  them  our 
guests,  or  being  theirs ;  but  which  is  more  commonly 
supposed  to  mean,  that  we  must  not  voluntarily  sit 
down  with  them  even  to  an  ordinary  meal.  I  say,  with 
such  as  are  there  described,  viz. "  fornicators,  covetous, 
idolaters,  railers,  drunkards,"  and  other  grossly  licen- 
tious and  vicious  persons.  Some  have  understood  the 
injunction,  "  no  not  to  eat,"  to  apply  to  all  excommuni- 
cated persons  ;  but  I  think  with  doubtful  propriety ; 
for  this  is  reducing  all  offences,  the  most  heinous  and  the 
least  so,  to  a  common  level,  and  subjecting  them  all  to  a 
common  measure  of  abhorrence.  Besides,  the  words 
are  applied  by  the  apostle  to  a  specific  class  of  offences ; 
"  with  such  an  one,  no  not  to  eat." 


THE  PRACTICAL  CHURCH  MEMBER.       103 

From  a  view  of  the  several  passages  which  speak  of 
this  subject,  it  appears  to  me  this  general  inference  is 
to  be  drawn  ;  namely,  that  we  are  to  treat  each  excom- 
municated person  according  to  the  character  of  his 
offence.  From  a  member  who  walks  disorderly,  we 
are  to  withdraw  ourselves.  He  is  disowned  of  the 
Christian  family,  and  while  he  remains  so,  we  are  to  have 
no  further  communion  or  fellowship  with  him.  He  is 
not  to  be  recognised  as  a  professor  of  religion,  or  as  a 
Christian.  This  is  a  general  rule.  Others  are  more 
specific.  Them  that  cause  divisions  we  are  to  mark 
and  avoid.  We  are  to  treat  them  as  dangerous  per- 
sons ;  from  whom  we  are  to  keep  at  a  distance,  as  the 
most  suitable  way  of  expressing  our  disapprobation  of 
them,  and,  at  the  same  time,  the  most  effectual  way  of 
preventing  their  mischiefs :  for  factious  leaders  are 
soon  out  of  countenance  when  they  can  get  none  to 
adhere  or  listen  to  them.  The  same  remark  may  apply 
to  errorists  in  doctrine.  "  Let  them  alone."  A  mem- 
ber persisting  in  an  injury  done  to  another  to  that  de- 
gree that  he  contemns  or  resists  the  united  endeavors 
of  the  church,  till  they  are  forced  to  expel  him,  is  to 
discover,  in  their  subsequent  deportment  towards  him, 
that  his  moral  level,  in  their  view,  is  no  higher  than  that 
of  "  a  heathen  man  and  a  publican  ;"  while  the  inde- 
cent, licentious,  and  abominable,  are  to  be  avoided  to 
the  utmost  degree,  as  to  our  having  any  society  with 
them,  even  so  much  as  to  eat.  They  are  to  be  viewed 
and  treated  as  men  whose  deeds  are  shameful,  and  them- 
selves abhorrent  to  the  Christian  name. 


104       THE  PRACTICAL  CHURCH  MEMBER. 

In  every  case  there  is  a  greater  reserve  required  to  be 
observed  towards  excommunicated  persons,  than  to- 
wards the  same  grade  of  sinners  who  are  not  of  the 
church.  See  1  Cor.  v.  9 — 11,  where  a  distinction  is 
made  between  sinners  of  the  world  and  excommunica- 
ted professors. 

As  a  general  remark  it  may  be  observed,  that  what- 
ever our  deportment  is  to  be  in  particular  cases,  it  should 
in  all  cases  be  such,  towards  persons  under  censure  of 
the  church,  whether  before  excommunication,  or  after, 
as  to  sustain  and  consist  with  the  object  of  the  cen- 
sure, and  not  to  defeat  it.  It  were  a  vain  thing  to  im- 
pose a  censure  by  our  vote,  and  then  nullify  it  by  our 
actions.  It  is  our  behavior  towards  the  subject,  and 
not  the  formality  of  a  vote  merely,  that  must  give  effi- 
cacy to  the  discipline. 

But  while  we  may  manifest  no  complacency  in  the  ex- 
communicate as  a  Christian,  we  are  not  to  forget  his 
sonl,  or  to  cast  him  off  utterly  from  our  Christian  regards, 
but  are  to  use  all  suitable  means  to  bring  him  back 
to  repentance  and  to  Christ.  It  was  for  this  very  end, 
among  others,  we  should  remember,  that  he  was  cutoff 
from  the  church, — that  by  his  loss  of  its  privileges  and 
its  Christian  esteem,  he  might  be  made  more  sensible  of 
his  fallen  condition.  Perhaps  we  should  show  even 
more  concern  for  him  (though  hope  be  less,)  than  if  he 
had  never  sustained  to  us  the  endeared  but  forfeited 
relation  of  a  brother  in  Christ. 

Exceptions  are  of  course  to  be  made  in  favor  of  the 


THE    PRACTICAL    CHURCH    MEMBER.  105 

common  duties  and  offices  of  humanity ;  such  as  reliev- 
ing the  sick  and  distressed ;  and  in  favor  of  the  domes- 
tic and  other  particular  relations.  "  Excommunication 
doth  not  release  children  from  the  obligation  of  duty  to 
their  parents,  nor  parents  from  parental  affection  and 
care  towards  their  children.  Nor  are  husbands  and 
wives  released  from  the  duties  proper  to  their  relation. 
And  so  of  all  other  less  relations,  whether  natural,  do- 
mestic, or  civil."* 

Whenever  the  excommunicate  becomes  a  penitent, 
and  satisfies  the  church  of  the  same  by  a  due  confes- 
sion of  his  sin,  he  is  then  to  be  restored.  2  Cor.  ii.  8. 

*  Pres.  Edwards. 


CHAPTER  V. 
CHURCH  MEETINGS  AND  CHURCH  BUSINESS. 

Every  church  has  its  meetings  for  business.  It  were 
much  to  be  wished  that  such  meetings  were  more  fre- 
quent than  they  are,  in  most  of  our  churches.  The  de- 
sirableness of  them  must  be  obvious  to  every  one  who 
reflects  on  the  variety  and  importance  of  the  interests 
over  which  every  church  is  called  to  exercise  its  wisdom 
and  care.  Besides  attention  to  discipline,  how  many 
occasions  are  there  for  consultation  on  the  state  of  reli- 
gion and  the  means  of  reviving  it ;  for  devising  ways 
and  means  for  the  support  of  the  gospel  at  home,  and 
its  extension  abroad ;  for  attending  to  the  various  con- 
cerns of  the  Sabbath  school;  the  choir;  the  relief  of 
the  poor,  and  other  important  matters  ? 

There  is  a  culpable  neglect  on  the  part  of  some  in 
regard  to  attending  these  meetings.  Some  are  always 
at  their  post ;  but  the  occasion  must  be  a  very  extraordi- 
nary one  indeed  which  can  assemble  the  whole  body. 
"  More  time,  (says  Dr.  Beecher,)  should  be  devoted  by 
the  members  of  local  churches  to  consultation  and  so- 
cial prayer.  No  secular  interest  so  diversified,  extend- 
ed, important,  and  difficult,  depending  on  the  resources 
and  steady  co-operation  of  so  many  individuals,  of  dif- 
ferent age  and  capacity,  could  be  successfully  protected, 
and  extended,   without  reiterated   consultation.     And 


108      THE  PRACTICAL  CHURCH  MEMBER. 

yet  how  difficult,  how  almost  impossible  it  is,  to  convene 
punctually  the  members  of  almost  any  church,  to  attend 
to  the  public  concerns  of  Christ's  kingdom,  and  to  im- 
plore the  blessing  of  God  upon  their  labors." 

My  first  topic,  then,  shall  be  trn  duty  of  attending, 
punctually  and  faithfully,  the  business  meetings  of  the 
church.  I  urge  the  duty  upon  every  member,  upon  the 
ground  that  whatever  is  done,  or  to  be  done,  at  these 
meetings,  is  the  equal  concern  of  all ;  being  made  so  by 
their  mutual  equality  as  brethren,  by  their  mutual  and 
common  covenant,  and  by  their  common  relation  and 
obligation  to  Christ  and  his  cause.  With  the  reflecting 
and  upright  member  this  is  sufficient.  It  does  not  ap- 
pear to  be  so  with  all. 

I  would  inquire  of  the  delinquent  member,  what  it  is 
that  prevails  with  him  to  be  absent  from  these  meetings. 
Do  you  say  there  will  be  a  sufficient  number  to  attend 
to  the  business  without  you  ?  This  is  the  very  language 
of  selfishness  and  indifference,  which  I  am  sorry  to  hear 
from  a  Christian.  The  business  can  be  done  perhaps, 
but  it  cannot  be  done  as  well,  as  if  you  and  all  were 
there  who  should  be.  For  where  responsibility  is  to  be 
borne,  or  judgment  to  be  exercised,  "  two  are  better 
than  one,"  and  *  in  the  multitude  of  counsellors  there 
is  safety."  It  cannot  be  done  as  well,  and  if  it  could 
be,  there  is  no  propriety  in  your  leaving  it  to  be  done 
by  others,  whose  obligation  is  no  greater  than  yours. 
Were  all  to  do  as  you  do,  who  might  with  equal  propri- 
ety, the  meeting  fails  entirely,  the  business  is  deserted, 
and  the  cause  suffers. 


THE  PRACTICAL  CHURCH  MEMBER.        109 

But  you  are  weary,  perhaps;  or  vour  business  is 
pressing  ;  or  you  live  at  a  distance  ;  or  the  sky  is  dark. 

In  extreme  cases  these  are  sufficient  excuses  ;  but 
they  are  by  far  too  often  made.  Remember  that  others 
are  subject  to  all  these  calls  and  inconveniences  no  less 
than  you.  And  if  you  plead  weariness  and  distance, 
think  of  the  wearisome  journeys  and  toilsome  hours 
which  Christ  endured  for  the  church's  sake  ;  whom 
neither  a  burning  sun,  nor  "  cold  mountains  and  the 
midnight  air,"  detained  from  his  proper  work.* 

Some  may  excuse  themselves  from  a  feeling  that 
they  are  too  obscure  or  uninformed  to  render  any  ser- 
vice by  their  attendance  ;  and  the  young  may  imagine 
that  the  affairs  in  question  belong  to  the  more  experien- 
ced wisdom  of  the  pastor  and  older  brethren. 

To  the  former  I  would  say,  your  modesty  is  amiable, 
but  your  practice  is  wrong.  Your  presence,  however 
humble,  will  be  gratifying  to  those  who  attend,  and 
will  be  worth  much  as  an  example.  A  pious  example 
is  often  the  more  conspicuous  from  the  very  lowliness 
of  the  condition  of  him  that  exhibits  it.  The  deeper 
the  valley,  and  the  denser  the  shade,  the  more  appar- 
ent the  light  which  is  carried.  Who  does  not  read  the 
story  of  the  Dairyman's  Daughter,  or  of  Poor  Joseph, 
or  of  that  humble  family  of  Bethany  which  Jesus  lov- 
ed, with  a  sympathy  deeper  and  more  admiring  than 
he  would  be  affected  with  in  contemplating  equal  piety 

-Johu-1,  G.    Luke 6,  K\ 
10 


110        THE  PRACTICAL  CHURCH  MEMBER. 

in  higher  conditions  ?  Let  your  example  be  one  of 
consistency  and  constancy,  and  it  will  not  be  lost,  how- 
ever humble  your  condition,  or  limited  your  knowledge. 
But  more  than  this,  your  silent  presence  and  vote  will 
give  at  least  some  additional  weight  and  efficacy  to  the 
measures  of  the  meeting,  and  peradventure  your  wis- 
dom may  enlighten  them.  In  the  words  of  another, 
"  you  ought  to  be  there,  for,  though  you  be  weak,  and 
ignorant,  and  humble,  it  is  possible  that  you  alone  may 
carry  thither  the  information  which  will  be  needed  to 
solve  some  difficulty ;  it  is  possible  that  to  your  mind 
may  be  suggested  the  thought  that  shall  prevent  or  set- 
tle some  rising  dissention.',# 

To  the  young  members  I  would  say,  if  the  wisdom 
and  experience  of  the  older  be  superior  to  yours,  for 
that  very  reason  your  ought  to  be  there.  There  is  the 
place  for  you  to  be  gathering  lessons  from  their  expe- 
rience, which  will  qualify  you  to  fill  their  places  when 
they  are  gone,  and  to  become,  in  turn,  pillars  in  the 
church,  as  they  have  been. 

A  few  words  now  on  the  order  to  be  observed  in 
these  meetings.  They  should  always  be  opened,  if  not 
concluded  with  prayer.  In  the  absence  of  the  pastor, 
one  of  the  deacons  presides.  Every  member  has  an 
equal  right  to  express  his  views  ;  and  it  is  desirable 
that  as  much  freedom  should  be  used  as  is  consistent 
with  a  becoming  modesty  and  despatch  of  business. 
Yet  it  is  a  good  rule,  "  Let  every  man  be  swift  to  hear, 

'Bacon's  Church  Manual. 


THE  PRACTICAL  CHURCH  MEMBER.        Ill 

slow  to  speak  ;"  and,  "  Likewise  ye  younger  submit 
yourselves  unto  the  elder :  yea,  all  of  you  be  subject 
one  to  another,  and  be  clothed  with  humility."  Talka- 
tive persons  are  an  affliction  in  any  assembly. 

The  meeting  should  be  commenced  punctually  and 
carried  forward  with  promptness.  '  Late  beginning  and 
slow  moving  looks  like  indifference  ;  or  as  if  we  had 
come  together  not  knowing  wherefore  ;  or  were  at  a 
loss  to  proceed.  Let  us  act  like  men  that  understand 
themselves.  If  the  business  of  religion  require  serious- 
ness and  calmness  in  those  who  deliberate,  it  is  not 
honored  by  feebleness  and  prolixity.  Let  us  remem- 
ber the  value  of  time  ;  and  that  where  so  many  are 
met,  it  may  have  been  with  special  inconvenience  to 
some.  While  one  is  consuming  the  time  with  tedious- 
ness  or  digression,  the  thoughts  of  another  may  be  ur- 
ged homewards  by  some  pressing  call  of  domestic  or 
other  duty  ;  or  while  one  is  but  a  step  from  his  home, 
and  is  quite  at  his  ease,  another  has  a  long  road  to 
travel. 

The  meeting  should  be  conducted  throughout  with 
seriousness  and  dignity,  as  in  Christ's  presence  and 
about  his  business.  For  where  two  or  three  are  gath- 
ered together  in  his  name,  whether  for  business  or  de- 
votion, there  is  he  in  the  midst  of  them.  All  such 
things  as  discursive  or  desultory  talking,  whispering, 
talking  apart  in  groups,  altercation  between  members, 
or  addressing  each  other  instead  of  the  chair,  speaking 
without  rising,  and  indifferent  and  listless  postures 
should  be  avoided. 


112  THE   PRACTICAL    CHURCH    MEMBER. 

Especially  should  we  observe  such  serious  deport- 
ment when  we  are  met  to  attend  to  discipline.  It  is 
the  seriousness  and  dignity  of  the  meeting,  joined  with 
meekness  and  benignity,  as  acting  in  Christ's  presence 
and  by  his  authority,  that  makes  its  censures  impres: 
sive  to  the  subject  of  them,  and  commands  the  respect 
of  all. 

ARTICLES    OF    PRACTICE TEMPERANCE. 

/ 

It  is  common  for  a  church  to  draw  up  a  few  general 
rules  as  a  directory  of  its  practice.  The  time  is  not 
distant,  I  trust,  when,  in  every  church  which  shall  be 
worthy  of  the  name,  these  articles  shall  embrace  the 
doctrine  of  total  abstinence  from  ardent  spirits.  And 
in  anticipation  of  that  event  I  introduce  the  subject 
here. 

It  is  objected  by  some,  that  to  require  our  members 
to  subscribe  to  the  temperance  principle  as  a  condition 
of  membership,  would  be  the  imposition  of  a  new  term 
of  communion  not  authorized  by  Christ. 

But  this  is  to  be  determined  by  a  previous  question  ; 
Whether  the  selling  and  using  of  ardent  spirit,  as  a 
drink,  be  a  moral,  or  an  immoral  practice?  If  it  be  im- 
moral, then  the  excluding  it  from  the  church  is  no 
human  imposition,  or  new  condition  of  membership  ; 
for  Christ  himself  allows  of  no  immoral  practice  in  his 
church. 

Now  it  has  become  the  declared  opinion  of  a  multi- 


THE    PRACTICAL    CHURCH  MEMBER.  113 

tilde  of  sober  and  intelligent  people  that  the  practice  is 
immoral.  Not  only  have  many  large  and  most  respect- 
able temperance  conventions  harmoniously  passed  re- 
solves, that  the  making,  vending,  and  using  ardent  spir- 
it as  a  drink,  are  morally  wrong,  but  numerous  eccle- 
siastical bodies  have  done  the  same  ;  and  thousands  of 
individuals,  on  both  sides  of  the  water,  have  expressed 
the  same  conviction.  And  I  am  sure  that  no  one  can 
dissent  from  it,  who  looks  at  the  evils  which  ardent  spir- 
it- produces,  and  is  not  ignorant  of  the  precepts  and 
spirit  of  his  bible.  The  whole  bible  is  against  the  ar- 
ticle in  question.  A  book  which  inculcates  nothing  but 
purity  and  benevolence  cannot  approve  of  that  which 
produces  nothing  but  evil — which  fills  the  world  with 
drunkenness,  misery,  and  crime.  Let  him  that  deals  in 
intoxicating  drinks  reconcile  his  practice  with  that  'love 
which  worketh  no  ill  to  his  neighbor,  and  is  therefore 
the  fulfilling  of  the  law ;'  and  let  him  that  uses  it  do 
the  same :  for  if  it  be  right  to  use  the  article,  it  must  be 
right  to  make  and  sell. 

I  conclude,  therefore,  that  the  exclusion  of  ardent 
spirit,  as  a  drink,  from  our  churches  must  be  agreeable 
to  the  mind  of  Christ.  But  as  to  the  mode  of  doing 
this,  it  would  not  be  proper  to  require  the  candidate  for 
admission  first  to  go  and  join  a  temperance  society  ;  for 
this  would  be  making  the  church  of  Christ  to  depend 
on  another  and  distinct  institution.  The  temperance 
principle   should  be  included  in   the  practice   of  the 

10* 


1  14  THE    PRACTICAL    CHURCH    MEMBER. 

church  itself;  so  that  any  one  becoming  a  member  of 
the  church  should  be  ipsofaeto  a  temperance  man.  In 
constituting  a  temperance  church,  perhaps  some  such 
form  as  the  following  would  be  suitable. 

c  Believing  that  ardent  spirit  [or  intoxicating  liquors, 
if  we  ought  to  include  all  that  intoxicates,]  is  not  only 
unnecessary,  but  hurtful,  as  a  drink  :  and  in  view  of  the 
numerous  and  great  evils  which  result  from  the  use  of 
it,  to  the  bodies  and  souls  of  men  ;  and  more  especial- 
ly, in  view  of  the  mischiefs  which  have  hence  arisen  to 
the  church  of  Christ,  it  being  a  most  fruitful  source  of 
scandal  and  discipline ;  therefore  this  church  declare 
and  agree  as  follows  : 

i.  That  it  is  the  solemn  conviction  of  this  church 
that  the  practice  of  using  and  trafficking  in  ardent  spir- 
it as  a  drink  is  morally  wrong,  and  that  it  is  the  duty  of 
all  such  as  profess  to  be  Christ's  disciples  to  abstain 
from  and  discourage  such  use  and  traffic.    , 

2.  That  we  will  not  use  ardent  spirit  ourselves,  nor 
furnish  it  for  others,  except  conscientiously  as  a  medi- 
cine, in  case  of  bodily  ailment ;  nor  will  we  traffic  in  it, 
as  an  article  of  drink. 

3.  That  it  shall  hereafter  be  a  standing  rule  of  this 
church,  that  no  person  shall  be  received  into  it,  either 
on  profession  or  by  letter,  who  shall  refuse  assent  to 
these  articles.1 

With  regard  to  those  who  are  already  members  of 
the  church,  and  refuse  to  act  on  the  temperance  prin- 


THE  PRACTICAL  CHURCH  MEMBER.        115 

ciplc,  all  that  we  can  do  is,  to  endeavor  by  all  suitable 
means  to  win  them  over  to  so  good  a  cause,  and  to  so 
plain  a  duty,  and  then  to  leave  them  to  their  own  con- 
victions, and  great  account. 

STANDING    COMMITTEES. 

Many  of  our  churches  have  standing  committees. 
Such  committees,  charged  with  a  general  oversight  of 
the  ordinary  interests  of  the  church,  may  be  very  ser- 
viceable. But  in  assigning  them  their  duties,  care 
should  be  taken  not  to  violate  the  essential  principles  of 
the  Congregational  system.  I  have  before  me  instances 
of  such  committees  invested  with  powers  almost  identical 
with  those  of  a  Presbyterian  session.  To  commit  the 
watch  and  discipline  of  the  church  to  a  permanent  com- 
mittee, in  such  a  manner  as  to  discharge  the  church  as 
a  body  from  those  duties,  is  not  Congregationalism. 


CHAPTER  VI. 
RELATIONS  OF  PASTOR  AND  PEOPLE. 

The  Congregational  churches,  like  the  primitive, 
and  most  of  the  modern  churches,  have  their  settled 
Pastors.  A  ministry  wholly  itinerant,  or  often  chang- 
ing, though  it  may  render  much  excellent  service,  is  not 
adequate  to  all  the  wants  of  churches  and  societies,  nor 
competent  to  all  the  good  which  the  Christian  ministry 
is  designed  to  effect.  The  officers  of  a  church  are  es- 
sential to  its  organization.  It  is  incomplete  without 
them,  and  especially  without  its  pastor. 

The  pastoral  office  is,  by  divine  appointment,  a  per- 
manent office  in  every  church ;  its  duties  are  perma- 
nent;  the  necessities  of  the  church  and  community  are 
such  as  at  all  times  to  demand  its  exercise.  Hence  the 
New  Testament  churches  had  their  permanent  pastors. 
"  They  ordained  them  elders  in  every  city."  And  hence 
the  explicit  and  careful  instructions  which  are  given 
respecting  the  qualifications  and  duties  which  pertain 
to  this  office,  and  the  duty  of  the  people  in  regard  to  it. 

A  church,  or  society,  that  has  no  settled  minister,  has 
no  pastor.  It  may  have  a  series  of  occasional  supplies, 
or  a  succession  of  evangelists,  missionaries,  or  traveling 
preachers,  but  the  man  that  fills  its  pulpit  is  not  its  pas- 
tor. He  has  not  the  relations,  and  consequently  has 
not  the  sympathies,  nor  the  responsibilities  and  cares, 
which  are  peculiar  to  that  office. 


118 


THE  PRACTICAL  CHURCH  MEMBER. 


The  benefits  of  a  settled  ministry  are  very  great. 
The  relation  is  an  endearing  one  both  to  minister  and 
people.  He  dwells  among  them  as  a  shepherd  among 
his  flock,  whose  voice  they  know.  He  is  not  a  strang- 
er held  loosely  to  them  by  a  temporary  connection  ;  but 
has  his  home  and  his  children's  home  among  them. 

He  is  acquainted  with  every  family.  He  knows  their 
history,  their  character,  their  circumstances,  their  joys, 
griefs,  sicknesses.  He  is  with  them  at  their  marriages, 
and  at  their  funerals  ;  and  on  many  occasions  of  anxi- 
ety, of  delicacy,  of  embarrassment  and  distress,  such 
as  the  stranger  intermeddleth  not  with,  is  their  tried 
friend,  counsellor,  and  comforter. 

He  is  the  baptizer  of  their  children  ;  and  with  a  con- 
cern inferior  only  to  that  of  the  parents,  and  often  sur- 
passing that,  he  watches  over  their  advancing  childhood 
and  youth. 

He  is  the  judicious  friend  of  education,  and  of  all 
which  pertains  to  the  good  of  the  community  ;  in  which 
he  has  the  threefold  interest  of  a  pastor,  a  citizen,  and  a 
father.  He  is  identified  with  his  people  in  all  that  con- 
cerns their  welfare. 

His  home  is  the  well  known  place  of  resort  and  en- 
tertainment for  clergymen  and  other  religious  strangers 
who  visit  the  place. 

Being  a  permanent  resident,  he  is  more  concerned 
for  the  results  of  his  ministry  than  he  naturally  would 
be,  were  his  stay  but  temporary.  He  cannot,  like  those 
who  stay  is  short,  light  fires,  in  his  boldness  or  impru- 


THE    PRACTICAL    CHURCH    MEMBER  1J9 

donee,  and  then  gooff  by  the  light  of  them,  and  leave 
them  to  burn,  or  be  quenched  by  others. 

The  settled  pastor  feels  a  growing  interest  in  his 
flock.  The  longer  he  is  with  them,  the  more  he  labors 
and  cares  for  them,  the  oftener  he  is  called  to  sympa- 
thize with  them,  weeping  with  those  that  weep,  and  re- 
joicing with  those  that  rejoice,  and  the  more  he  experi- 
ences of  their  kindness  towards  himself,  the  deeper 
does  his  affectionate  concern  for  them  naturally  be- 
come. I  know  of  no  affection  more  sacred  and  un- 
quenchable than  that  of  a  long  settled  pastor  for  his 
people. 

The  settled  pastor  is  acquainted  with  the  spiritual 
condition  of  his  people,  as  a  stranger  cannot  be,  and 
knows  what  is  needful  for  them,  from  time  to  time,  in 
the  way  of  instruction,  reproof,  or  consolation.  Di- 
rected by  this  knowledge,  and  compelled  too  by  the 
permanency  of  his  ministry  and  his  unchanging  audi- 
tory, he  of  necessity  takes  a  wider  compass  in  his 
preaching,  and  his  hearers  receive,  in  the  end,  a  greater 
variety  and  amount  of  instruction  than  would,  or  per- 
haps could  be  given,  by  a  succession  of  transient  preach- 
ers. The  itinerant  preacher,  with  an  audience  always 
new,  needs  but  a  few  discourses,  .  memory  or  manu- 
script, to  answer  his  calls.  He  u  n  >:>liged  to  be  very 
diversified  in  his  ministrations,  noi  is  it  probable  that  he 
will  be.  He  naturally  selects  a  f<  w  topics,  and  those 
commonly  which  aie  the  most  exciting,  and  the  most 
obvious  and  familiar  ;  and  with  these  jegins  and   fini- 


120 


THE    PRACTICAL    CHURCH    MEMBER. 


ishes  his  temporary  work.  Another  follows,  and  then 
another,  much  in  the  same  strain.  The  consequence 
is  that  the  people,  though  abundantly  and  fervidly  ex- 
horted upon  a  few  topics,  acquire  but  a  defective  knowl- 
edge of  truth. 

It  is  not  so  with  the  settled  pastor.  It  depends  on 
him,  and  he  feels  it  to  be  his  duty,  as  one  set  apart  for 
the  instruction  of  a  particular  people,  to  acquaint  them 
with  the  whole  counsel  of  God.  They  look  to  him 
chiefly  for  the  bread  of  life,  and  to  him  the  injunction 
comes  emphatically  and  solemnly,  *'<  Take  heed  there- 
fore unto  yourselves  and  to  all  the  flock,  over  which  the 
Holy  Ghost  hath  made  you  overseers,  to  feed  the  church 
of  God."  The  church  cannot  be  fed  as  the  pastor  is 
required  to  feed  them,  they  cannot  be  instructed  gener- 
ally and  fully  in  the  knowledge  of  religious  truth  and 
duty,  in  a  few  random  discourses,  however  elaborately 
prepared,  or  fervidly  delivered. 

While  I  honor  the  zeal,  and  I  trust,  duly  appreciate 
the  useful  labors  of  evangelists  and  other  itinerant 
preachers,  I  am  clearly  satisfied  that  an  itinerant  minis- 
try can  never  be  substituted  for  a  settled  one  without 
great  detriment  to  the  interests  of  religion.  And  this  I 
think  is  a  growing  conviction  in  the  land.  It  is  a  con- 
viction not  diminished,  but  rather  increased,  by  our  re- 
cent increased  experience  of  the  results  and  tendencies 
of  itinerant  labors. 

It  was  formerly  the  practice  of  our  churches  to  settle 
their  ministers  for  life.     The  same  is  the  practice  now 


THE  PRACTICAL  CHURCH  MEMBER.       121 

to  some  extent;  but  the  times  are  given  to  change. 
The  practice  of  dismissing  a  minister  Cl  for  every  cause" 
is  one  of  the  sins  of  the  times.  It  is  an  evil  to  all 
concerned,  but  more  to  the  people  than  to  the  minister. 
Its  tendency  is  to  unsettle  the  habits,  and,  in  various 
ways,  to  diminish  the  prosperity  of  our  churches.  Ev- 
ery instance  of  dismissing  one  minister  and  settling 
another  causes  some  to  be  dissatisfied,  if  it  do  not  produce 
division  and  defection.  It  has  an  effect,  too,  to  multi- 
ply itching  ears,  and  to  induce  a  habit  of  curious  and 
speculative  hearing,  rather  than  of  sober  profiting  by 
the  word.  It  will  be  found  by  observation  that  those 
societies  are  most  prosperous  which  are  least  addicted 
to  a  frequent  change  of  ministers. 

It  belongs  to  the  present  chapter  to  speak  of  the 
powers  and  prerogatives  of  the  minister. 

His  duties  towards  the  people  as  their  spiritual  in- 
structor and  pastor  are  too  well  known  to  need  to  be 
specified.  Almost  equally  obvious  are  the  duties  of  the 
people  towards  him. 

He  is  entitled  to  their  esteem  and  confidence;  to  a 
remembrance  in  their  prayers  ;  to  an  adequate  subsist- 
ence ;*  to  a  respectful  attendance  on  his  ministrations  : 
for  where  Christ  has  made  it  his  duty  to  preach,  he  has 
made  it  theirs  to  hear.  In  a  word,  as  it  is  for  him  to  la- 
bor and  watch  for  them,  so  it  is  for  them  to  acknowledge, 

1  Thess.  v.    12,  13,  25.     1  Tim.  v.    18. 
11 


122        THE  PRACTICAL  CHURCH  MEMBER. 

sustain,  and  co-operate  with  him,  in  every  way  in  which 
they  may  give  efficacy  and  comfort  to  his  ministry. 

Though  it  is  not  the  province  of  the  pastor  to  govern 
the  church  as  a  magistrate,  or  legislator,  yet  he  is  not 
destitute  of  authority.  He  has  the  authority  of  a  spir- 
ual  guide  and  overseer.  He  has  authority  as  Christ's 
ambassador,  and  commissioned  expounder  of  his  will ; 
and  as  such  the  people  are  bound  to  respect  him.  I 
cannot  express  myself  more  happily  on  this  subject  than 
in  the  following  language  of  Mr.  James. 

"  Still,  however,  there  is  authority  belonging  to  the 
pastor  ;  for  office  without  authority  is  a  solecism.  "  Re- 
member them  that  have  the  rule  over  you"  said  St. 
Paul  to  the  Hebrews,  xiii.  7.  "  Obey  them  that  have 
the  rule  over  you.  Submit  yourselves,  for  they  watch 
for  your  souls,''  17.  "  They  addicted  themselves  to  the 
ministry  ;  submit  yourselves  to  such."  1  Cor.  xvi.  15 
16.  These  are  inspired  injunctions,  and  they  enjoin 
obedience  and  submission  on  Christian  churches  to 
their  pastors.  The  authority  of  pastors,  however,  is 
not  legislative  or  coercive,  but  simply  declarative  and 
executive.  To  define  with  precision  its  limits,  is  as 
difficult  as  to  mark  the  boundaries  of  the  several  col- 
ours of  the  rainbow,  or  of  light  and  darkness  at  the 
hour  of  twilight  in  the  hemisphere.  The  minister  is  to 
command,  yet  he  is  not  to  "  lord  it  over  God's  heritage." 
This  is  not  the  only  case,  in  which  the  precise  limits  of 
authority  are  left  undefined  by  the  scriptures.     The  du- 


THE    PRACTICAL    CHURCH    MEMBER.  1^3 

ties  of  the  conjugal  union  are  laid  down  in  the  same 
general  manner  :  the  husband  is  to  rule  and  the  wife  to 
obey;  yet  it  is  difficult  to  declare  where  in  this  instance 
authority  and  submission  end.  In  each  of  these  in- 
stances the  union  is  founded  on  mutual  love,  confidence 
and  esteem,  and  it  might  therefore  be  rationally  suppo- 
sed, that  under  these  circumstances  general  terms  are 
sufficient,  and  that  there  would  arise  no  contests  for 
power.  If  the  people  see  that  all  the  authority  of  their 
pastor  is  employed  for  their  benefit,  they  will  not  be  in- 
clined to  ascertain  by  measurement  whether  he  has 
passed  its  limits.  The  very  circumstance  of  his  pre- 
rogative being  thus  undefined,  should  on  the  one  hand 
make  him  afraid  of  extending  it,  and  on  the  other, 
render  his  church  cautious  of  diminishing  it."# 

I  will  only  add,  that  whatever  the  pastor's  authority 
may  be,  in  kind  or  measure,  according  to  the  scriptures, 
it  is  doubtless  graduated  to  the  ends  which  the  ministry 
is  designed  to  accomplish.  It  is  such  authority  as  is 
requisite  to  the  highest  and  best  effect  of  the  office  ; 
and  either  to  exalt  it  beyond  its  proper  measure,  or  to 
depres-  it  below,  is  inauspicious,  perhaps  alike  inauspi- 
cious, to  the  welfare  of  the  churches.  If  in  the  one 
case  there  is  a  usurpation  of  the  rights  of  the  brother- 
hood, there  is,  in  the  other,  that  want  of  respect  for  the 
office  which  nullifies  its  iniluence.  "  Those  persons 
who  are  anxious  to  strip  their  pastors  of  all  just  eleva- 

■   burcfa  IMcml  e  's  Guide. 


124       THE  PRACTICAL  CHURCH  MEMBER. 

tion,  (says  the  author  quoted  above,)  cannot  expect  to 
derive  much  edification  from  their  labors  ;  for  instruc- 
tion and  advice,  like  substances  falling  to  the  earth,  im- 
press the  mind  with  a  momentum  proportioned  to  the 
height  from  which  they  descend." 

A  minister's  reputation  is  to  be  regarded  not  less 
than  his  authority.  His  character  is  the  property  of 
his  people  ;  and  is  of  the  greatest  importance  to  them. 
To  assail  and  injure  that,  is  to  assail  and  injure  them. 
If  they  themselves  assail  it  injuriously,  they  are  digging 
through  the  walls  of  their  own  dwelling. 

A  minister  beloved  and  respected  by  his  people  is 
one  of  their  strongest  bonds  of  union.  United  in  him, 
they  are  united  in  one  another.  It  is  observable  that 
when  enemies  would  assail  a  church,  or  society,  the 
minister  is  commonly  their  most  prominent  object  of  at- 
tack. To  undermine  his  influence,  to  get  the  people 
dissatisfied  or  divided  with  regard  to  him,  is  an  impor- 
tant step  towards  the  accomplishment  of  their  designs. 
In  like  manner,  when  sectarians  invade,  their  policy  is  to 
cry  down  your  minister  and  extol  their  own. 

A  people  wrong  their  minister  by  expecting  too 
much  from  him.  They  should  remember  that  to  preach 
is  his  great  duty  ;  and  that  it  were  better  that  he  should 
fail  in  any  other  particular  than  in  this.  All  other  du- 
ties, however  important,  are  less  important  than  this.  It 
were  well  if  he  could  visit  all  the  time,  and  study  and 


THE    PRACTICAL    CHURCH    MEMBER.  125 

preach  abundantly  besides.  But  this  cannot  be.  We 
have  this  treasure  in  earthen  vessels.  He  cannot  go  be- 
yond the  capabilities  of  flesh  and  blood.  I  do  by  no 
means  underrate  the  importance  of  out-of-pulpit  duties. 
Every  minister  should  find  time,  if  possible,  to  see  his 
people  at  their  homes.  But  of  the  two,  if  instructive 
preaching  and  frequent  pastoral  visitation  cannot  be 
united,  give  me  the  studious  minister,  rather  than  the 
visiting  one. 

Injustice  is  often  done  to  a  minister  by  his  people 
comparing  him  with  others,  particularly  with  itinerant 
preachers.  An  evangelist,  having  perfected  a  few  dis- 
courses by  preaching  them  a  hundred  times,  and  enrich- 
ing them  with  every  new  and  striking  thought  that  has 
occuned  to  him.  and  with  affecting  anecdotes  collected 
in  his  travels,  must  of  course  preach  in  an  uncommon 
manner  ;*  especially  when  his  fame  precedes  him,  and 
produces  "  erect  ears"  and  an  expectant  prepossession 
m  his  favor. 

When  such  a  preacher  retires  from  a  place,  his  admir- 
ing auditors  not  unfrequently  begin  to  turn  and  look  up- 
on their  own  humble  pastor  as  a  tame  and  ordinary  man. 
The  great  meteor  goes  down,  and  in  the  darkness  which 
succeeds,  the  poor  candle,  instead  of  shining  brighter 

"  It  uas  in  this  way  that  eveu  Whitfield  perfected  his  dis- 
courses and  gave  iheui  their  ultimate  effect,  eloquent  as  he 
naturally  was.     See  his  life  by  Southey. 

*ii 


126  THE    PRACTICAL    CHURCH    MEMBER 

in  its  socket,  looks  duller  than  before.  It  dwindles  to 
a  taper.  "  Where  are  the  talents  and  the  zeal  of  our 
own  and  surrounding  ministers,  compared  with  such  a 
preacher  as  he  that  has  been  among  us  !" 

Now  there  is  an  illusion  here  which  ought  to  be  dissi- 
pated. Take  this  wonderful  Apollos  and  make  him  sta- 
tionary :  compel  him  to  sustain  all  the  cares  and  various 
monotonous  labors  of  the  settled  pastor,  and  in  the  same 
pulpit  from  year  to  year  to  bring  forth  out  of  his  treasure 
things  new  and  old,  like  "  every  scribe  which  is  instruc- 
ted unto  the  kingdom  ;"  bind  him  with  the  seven  green 
withs  of  parish  duty,  and  cut  off  the  seven  locks  of  his 
itinerating  fame,  and  then  shall  he  be  weak,  and  be  as 
another  man.  He  could  not  always  preach  the  same 
exciting  storv-frausjht  discourses.  Nor  indeed  would 
this  be  desirable.  It  would  not  be  profitable  if  it  were 
practicable.  As  for  laboriousness  and  zeal,  it  does  not 
require,  nor  does  it  shoiv,  as  much  of  either,  to  go,  as 
the  revivalist  does,  from  one  exciting  scene  and  tempo- 
rary field  to  another,  repeating  the  same  prepared  dis- 
courses, without  oppressive  care  or  sense  of  responsi- 
bility, and  with  liberty  to  preach  or  forbear  preaching,  as 
strength  or  convenience  may  dictate,  as  it  does  to  be  ever 
sustaining  the  ceaseless,  noiseless  round  of  parish  labors. 

I  do  not  say  these  things  in  the  least  to  disparage  it- 
inerant preachers,  certainly  not  all  of  them  ;  there  are 
some  that  cannot  be  commended.  I  believe  that  the 
Lord  has  honored  them  in  the  conversion  of  many  souls ; 
and  have  reason  to  know  how  welcome  their  labors 


THE  PRACTICAL  CHURCH  MEMBER.        127 

are  in  times  too  arduous  and  interesting  for  a  pastor's 
single  strength.  But  I  think  that  justice  to  all  concern- 
ed requires  thus  much  to  be  said. 

There  are  certain  prerogatives  which  are  conceded 
to  the  pastor,  in  all  denominations.  Among  these  is  his 
right  to  the  occupancy  of  his  own  pulpit.  It  is  for  him 
to  regulate  his  own  exchanges,  and  to  say  whether  any 
preacher  shall  preach  in  his  place  or  not.  It  is  proper 
indeed  that  he  should  regard  the  reasonable  wishes  of 
his  people,  as  he  naturally  will ;  but  for  them  to  assume 
the  business  of  introducing  another  into  his  pulpit 
against  or  without  his  consent,  is  an  invasion  of  his 
rights  as  a  pastor.  Suppose  a  Socinian  or  other  error- 
ist  arrives  among  you,  and  by  authority  of  your  society's 
committee,  or  by  vote  of  an  inconsiderate  or  clamorous 
majority,  he  gains  the  admission  which  he  seeks;  and 
entering  into  your  minister's  place  and  fold,  "  brings  in 
damnable  heresies,  even  denying  the  Lord  that  bought 
them ;"  whose  "  pernicious  ways"  many  are  likely  to 
follow,  and"  by  reason  of  whom  the  way  of  truth  shall 
be  evil  spoken  of."  Would  you  judge  of  your  minis- 
ter's feelings  in  such  a  case,  you  may  consider  what  your 
own  would  be,  to  see  an  enemy  traversing  your  field 
with  tares.  It  is  beneath  the  character  of  a  minister  to 
share  his  pulpit  with  those  who  preach  another  gospel, 
and  pull  down  what  he  builds  up. 

It  does  not  much  alter  the  case  if  the  intruder  be  or- 
thodox.    He  is  a  preacher,  suppose,  of  another  denom- 


128  THE    PRACTICAL    CHURCH    MEMBER. 

ination,  or  a  traveling  one  of  your  own,  whose  piety  is 
not  questioned,  and  whose  labors  in  other  places  are  ex 
tolled  in  the  newspapers  ;  still  there  may  be  reasons, 
and  suffiicent  ones,  in  the  mind  of  your  pastor,  for  not 
inviting  him  into  the  pulpit.* 

If  it  be  wrong  to  force,  his  admission,  it  is  wrong  to 
compass  the  same  thing  by  such  importunity,  or  inti- 
mations of  displeasure,  as  the  pastor  will  not  choose  to 
withstand.  It  may  be  proper  to  express  your  wishes  to 
him,  but  beyond  this  you  should  leave  the  matter  to 
him.  When  you  called  him  to  be  your  pastor  you  com- 
mitted to  him  the  spiritual  oversight  of  the  society. 
You  confided  in  him  as  a  good  and  faithful  man.  If 
you  have  ceased  to  repose  such  confidence  in  him,  it 
is  better  that  the  connexion  be  dissolved  than  that  you 
invade  his  rights.  He  may  err  in  given  cases  and  good 
be  prevented  ;  but  as  a  general  thing,  depend  upon  it, 
more  evil  will  result  from  the  course  which  is  here  ob- 
jected to. 

The  pulpit  is  a  sacred  public  interest  which  must  be 
intrusted  to  somebody.  If  it  be  intrusted  to  the  pastor, 
as  the  known  and  universal  practice,  the  people  will 

*As  the  Pastor  has  a  right  to  judge  in  the  case,  so  he  is  com- 
monly the  best  judge,  I  have  in  mind  several  instances  of 
preachers  who  not  long  ago  were  urged  upon  ministers  as  zeal- 
ous and  successful  revivalists,  and  by  some  were  reluctantly  re- 
ceived, to  satisfy  their  people,  and  by  others  were  with  con- 
stancy refused,  who  are  now  preachers  of  a  notorious  fanatical 
heresy. 


THE  PRACTICAL  CHURCH  MEMBER.        129 

generally  be  satisfied.  But  if  it  be  assumed  by  others, 
dissatisfaction  on  the  part  of  some,  if  not  division,  will 
be  the  consequence. 

Nor  can  the  blessing  of  God  be  expected  on  the  la- 
bors of  a  preacher  so  obtruded  into  the  place  of  anoth- 
er: nor  is  the  preacher  himself,  who  will  do  this,  worthy 
of  common  respect. 

What  is  here  said  of  the  pulpit  is  applicable  also  to 
the  lecture-room,  and  to  any  place  which  the  pastor 
statedly  occupies,  and  where  his  people  are  expected  to 
be  the  auditors. 

Of  the  same  kind  is  the  right  of  the  pastor  to  be  ad- 
vised with  in  regard  to  any  private  meeting,  which  it 
may  be  proposed  to  set  up  by  the  members  of  the 
church.  It  is  but  due  respect  to  him  that  he  should 
know  of  such  meetings,  and  how  and  by  whom  they 
are  to  be  conducted.  I  speak  of  meetings  where  the 
attendance  is  promiscuous,  and  teaching  or  exhorta- 
tion a  leading  exercise.  In  the  case  of  meetings  for 
retired  social  prayer  it  is  not  so  important,  though  in 
that  case  it  may  be  well,  and  encouraging  to  the  pastor, 
to  let  him  know  of  them. 

On  the  other  hand,  in  relation  to  the  same  subject, 
there  are  certain  things  which  the  people  have  a  right 
to  expect  from  him*  If  they  have  committed  the  trusts 
of  the  pastoral  office  to  him,  he  may  not,  as  it  appears 
to  me,  resign  ihose  trusts  to  another.  To  make  my 
meaning  obvious,  I  will  suppose  that  in  a  time  of  special 


130  THE    PRACTICAL    CHURCH    MEMBER. 

attention  to  religion  he  is  assisted  by  a  stranger ;  and 
that  this  stranger,  bringing  his  own  novelties  with  him, 
assumes  that  he  knows  better  than  the  pastor  what 
ought  to  be  done,  and  acts  accordingly.  He  takes  it 
upon  him  to  direct  what  meetings  shall  be  held,  what 
measures  adopted,  who  and  how  many  shall  be  admitted 
to  the  church,  how  soon  they  shall  be  admitted,  and 
the  like.  Now  can  the  pastor,  consistently  with 
his  duty,  can  he  consistently  with  the  trusts  repos- 
ed in  him  by  the  people  that  called  him,  and  the 
council  that  ordained  him,  stand  aside  from  his  of- 
fice, and  give  up  the  reins  to  this  stranger  ?  If  the 
field  has  been  committed  to  his  keeping,  may  he  con- 
sign it  to  another  ?  May  he  let  Samson's  foxes  into 
it,  to  work  what  mischiefs  they  may  ?  I  trow  not. 
And  I  do  not  wonder  at  the  complaints  which  have  been 
made  on  this  subject  in  some  places.  "  Our  minister, 
(said  a  gentleman  from  a  populous  town  in  the  West,) 
is  a  good  man,  and  a  good  preacher;  wTe  all  respect 
him  ;  but  he  has  given  up  his  society  so  entirely  to  cer- 
tain extravagant  preachers  lately,  that  numbers  are  get- 
ting disgusted,  and  are  gone  and  going  to  other  socie- 
ties." A  minister  certainly  should  have  the  privilege 
of  calling  in  assistance  when  it  is  necessary ;  but  he 
ought  ever  to  maintain  his  place  as  a  pastor,  and  never 
resign  up  his  judgment  and  hand  over  his  parish  to 
others. 


CHAPTER  VII. 
DEACONS. 

The  office  of  Deacons  was  first  instituted,  as  is  gen- 
erally thought,  Acts  vi.  1 — (>. 

The  qualifications  of  the  men  who  are  to  fill  the  of- 
fice are,  as  mentioned  at  the  time  of  its  institution,  that 
they  be  "  men  of  honest  report,  full  of  the  Holy  Ghost 
and  wisdom  ;"  that  is,  of  unblemished  reputation,  dis- 
tinguished piety,  and  judgment ;  and  more  particularly, 
1  Tim.  iii.  8 — 10  ;  ''Likewise  must  the  deacons  be  grave, 
not  double  tongued,  not  given  to  much  wine,  not  gree- 
dy of  filthy  lucre ;  holding  the  mystery  of  the  faith  in  a 
pure  conscience.  And  let  these  also  first  be  proved  ; 
then  let  them  use  the  office  of  deacon,  being  found 
blameless.''  Which  may  be  paraphrased  thus  ;  grave, sin-: 
cere,  temperate,  not  avaricious,  of  thorough  knowledge} 
of  the  truth  and  sincerely  attached  to  it,  and  of  tried 
and  established  worth.  It  is  also  added  that  they  should 
be  men  who  "  rule  their  children  and  their  own  houses 
well."  These  are  the  qualities  which  churches  are 
bound  to  seek  in  a  candidate  for  the  office,  and  this  is 
the  character  which  every  deacon  should  endeavor  to 
sustain. 

Their  duties  are  these  : 

1.  To  receive  and  distribute  the  alms  of  the  church. 
This  was  the  service  to  which  they  were  specially  ap- 


1.32  THE    PRACTICAL    CHURCH    MEMBER. 

pointed  at  the  first.     It  is  commonly  assigned  to  them 
in  our  churches. 

2.  To  distribute  the  bread  and  wine  of  the  Lord's 
supper. 

3.  To  act,  in  some  respects,  as  assistants  and  substi- 
tutes to  the  pastor.  In  the  pastor's  absence  they  pre- 
side at  the  meetings  of  the  church ;  and  when  there  is 
no  preacher,  they  conduct  its  worship. 

They  are  to  have  some  prominence  among  the  breth- 
ren in  things  pertaining  to  edification,  as  teachers  and 
leaders.  This  is  argued  from  their  required  qualifica- 
tions, particularly  from  their  being  required  to  be  men 
of  more  than  ordinary  piety  and  knowledge  of  the  truth. 

"  I  see  no  reason  why  deacons  should  be  required  to 
be  such  as  hold  the  mystery  of  the  faith,  a  direction 
given  concerning  bishops,  Tit.  i.  9,  unless  this  qualifica- 
tion was  to  be  employed  in  some  manner  and  degree., 
for  the  same  ends.  In  a  bishop  this  qualification  is  re- 
required,  that  he  may  be  able,  by  sound  doctrine,  both 
to  exhort,  and  to  convince  gain-sayers.  There  is  un- 
doubtedly no  warrant  given  to  deacons  in  the  Scrip- 
tures to  preach.  But  there  are  a  multitude  of  religious 
instructions,  of  very  great  importance,  which  are  to  be 
given  to  many  persons,  and  on  many  occasions,  and 
which  are  still  remote  from  preaching.  Of  these  the 
most  formal  is  that  class  of  instructions  which  are  ap- 
propriately styled  catechetical.  Another  class  is  made 
up  of  the  teaching  immediately  given  in  private  reli- 
gious assemblies.     Another  still  may  be  sufflcientlv  de- 


THE  PRACTICAL  CHURCH  MEMBER.        133 

scribed  by  the  word  occasional.  In  all  these  it  would 
seem  that  deacons  might  with  great  propriety  to  act :  and 
unless  they  were  to  act  in  these,  or  some  other  similar 
modes,  it  seems  difficult  to  explain  why  they  should  be 
required  to  possess  skill  and  soundness  in  the  gospel."* 

From  its  being  a  part  of  their  office  to  distribute  the 
charities  of  the  church  to  the  afflicted  poor,  it  seems 
peculiarly  proper  in  them  to  be  much  in  the  habit  of 
visiting  that  class  of  persons,  for  the  purposes  of  sympa- 
thy and  prayer  with  them,  and  of  seeking  them  out  and 
reporting  their  wants  to  the  church. 

In  regard  to  the  manner  of  their  introduction  into 
office, 

1.  They  are  to  be  chosen  by  the  church.  Acts  vi. 
3,  5. 

•2.  They  are  then  to  be  set  apart  to  the  office  by 
prayer  and  imposition  of  hands.  This  was  originally 
done,  Acts  vi.  6',  and  there  appears  to  be  no  good  rea- 
son why  the  apostolic  practice  should  not  be  followed 
by  us. 

Such  being  the  place  and  qualifications  of  Deacons 
in  the  church,  they  are  to  be  treated  with  that  respect 
which  is  due  to  such  an  office. 

As  a  general  fact  the  Deacons  of  the  New  England 
churches  have  in  a  good  degree  possessed  the  qualifica- 


12 


134         THE  PRACTICAL  CHURCH  MEMBER. 

tions  which  are  required.  They  have  been  men  distin- 
guished for  their  sobriety,  probity,  and  general  excel- 
lence of  character.     The  matter  is  proverbial. 

But  as  there  are  exceptions  in  every  class  of  men, 
there  must  of  course  be  some  in  this.  We  cannot  al- 
ways tell  what  a  man  will  prove  to  be  in  a  new  situa- 
tion. There  are  some  people,  it  is  proverbially  said, 
who  cannot  bear  promotion.  We  sometimes  say  to 
one  who  has  hitherto  been  humble  and  unassuming, 
"  Friend  go  up  higher  ;"  but  "  in  the  highest  room," 
he  becomes  another  man.  Elated  with  his  advance- 
ment, he  expects  to  "  have  worship  in  the  presence  of 
them  that  sit  at  meat  with  him." 

A  certain  minister,  whose  experience  had  been  more 
than  ordinarily  unfortunate  perhaps,  said  that  "  There 
never  was  a  difficulty  but  there  was  a  Deacon  in  it." 
The  remark  was  quite  too  sweeping  to  be  just :  so  far 
from  its  being  true  that  all  our  church  difficulties  ori- 
ginate with  Deacons,  it  is  a  general  fact  that  they  are 
eminently  instrumental  in  preventing  and  healing  them. 
But  instances  have  occurred  in  which  these  servants  of 
the  church  have  affected  more  of  the  consequence  than 
of  the  humility  of  their  office,  and  proved  but  trouble- 
some assistants. 


CHAPTER  VIII. 
RELIGIOUS  MEETINGS. 

PUBLIC    WORSHIP. 

It  is  susceptible  of  proof  from  the  Scriptures  that  the 
public  worship  of  God  on  the  Sabbath,  is  a  duty  no  less 
obligatory  than  the  keeping  of  the  Sabbath  itself.  He 
who  sanctified  the  day,  sanctified  it  to  certain  uses. 
Among  these  the  services  of  the  sanctuary  are  promi- 
nent. To  neglect  these  services,  therefore,  is  to  mis- 
spend the  day,  however  else  the  time  may  be  occupied  ; 
for  it  is  spending  it  otherwise  than  God  has  appointed. 

If  it  be  asked,  then,  what  are  the  circumstances  which 
may  excuse  or  detain  us  from  the  public  worship  of  the 
Sabbath,  the  answer  is,  they  are  those  which  release  us 
from  keeping  the  rest  of  the  Sabbath,  or  from  abstain- 
ing from  labor,  namely,  works  of  necessity  and  mercy : 
which  some  reduce,  and  perhaps  correctly,  to  works  of 
mercy  alone.  We  may  be  absent  from  public  worship 
when  our  own  or  another's  sufferings  or  necessities, 
make  it  a  work  of  mercy  to  attend  to  them.  In  such  a 
case  God  will  have  mercy  and  not  sacrifice.  But  to  b« 
absent  for  any  other  cause,  even  upon  a  pious  pretence 
of  greater  improvement  by  reading  and  meditation  at 
home,  is  an  unauthorized  manner  of  spending  the  day. 
u  Ye  shall  keep  my  Sabbaths,  and  reverence  my  sane- 


136  THE    PRACTICAL    CHURCH    MEMBER. 

tuary:  I  am  the  Lord."*  He  that  stays  at  home  to 
read  his  Bible,  or  better  sermons  than  he  would  hear  at 
church,  may  thank  God  that  he  is  not  as  others  are,  ri- 
ding, working,  or  sleeping ;  but  he  cannot  thank  him 
that  he  is  keeping  the  Sabbath  as  God  would  have 
him. 

Our  first  duty  then,  with  regard  to  public  worship,  is 
our  personal  attendance ;  and  if  we  have  families,  to 
see  that  they  attend.  We  should  also  draw  as  many 
others  thither  as  we  can.  As  far  as  we  may  without  of- 
fence, we  should  invite  our  indifferent  or  slothful  neigh- 
bors. It  will  often  take  but  a  word  to  turn  their  feet  to 
the  sanctuary.  The  practice  of  inviting  our  neighbors 
thus  is  no  new  thing.  "  I  was  glad  (says  David,)  when 
they  said  unto  me,  Let  us  go  into  the  house  of  the  Lord." 
"  A  minister  (says  Mr.  James,)  cannot  himself  ask 
people  to  attend  his  place  of  worship,  but  those  who  are 
in  the  habit  of  hearing  him  can  ;  and  it  is  astonishing 
to  what  an  extent  the  usefulness  of  private  Christians 
may  be  carried  in  this  way.  I  have  receive  very  many 
into  the  fellowship  of  the  church  under  my  care,  who 
were  first  brought  under  the  sound  of  the  gospel  by  the 
kind  solicitations  of  a  pious  neighbor.  To  draw  away 
the  hearers  of  one  faithful  preacher  to  another,  is  a  des- 
picable ambition — mere  sectarian  zeal ;  but  to  invite 
those  who  never  hear  the  gospel  to  listen  to  the  joyful 
sound,  is  an  effort  worthy  the  mind  of  an  angel.     Shall 

*  Levit.  xix.  30. 


THE  PRACTICAL  CHURCH  MEMBER.       137 

sinners  invite  one  another  to  iniquity — to  the  brothel,  the 
theater,  the  tavern — and  Christians  not  attempt  to  draw 
them  to  the  house  of  God?  This  is  one  way  in  which 
every  member,  of  every  church,  may  be  the  means  of 
doing  great  good  ;  the  rich,  the  poor,  male  and  female, 
masters  and  servants,  young  and  old,  have  all  some  ac- 
quaintance over  whom  they  may  exert  their  influence  ; 
and  how  can  it  be  better  employed  than  in  attracting 
them  to  those  places 

"  Where  streams  of  heavenly  mercy  flow, 
And  words  of  sweet  salvation  sound." 

Every  church  should  endeavor  that  no  family  or  indi- 
vidual within  its  limits  should  neglect  public  worship,  till 
invitation  and  persuasion  had  been  tried  in  vain. 

THE    WEEKLY    CONFERENCE,    OR    EVENING    LECTURE. 

The  Christian  should  attend  these  meetings  for  his 
own  benefit.  They  are  an  important  means  of  grace  to 
him.  as  well  as  of  conversion  to  the  impenitent.  They 
recall  him  horn  the  world  ;  they  vivify  his  faith,  and  en- 
liven his  aflections  ;  they  keep  his  lamp  burning.  He 
that  neglects  all  religious  opportunities  save  those  of  the 
Sabbath,  is  commonly  but  a  cold  traveler  in  the  ways  of 
God. 

He  should  attend  them  as  an  encouragement  to  oth- 
ers. Many  appear  to  imagine  that  our  evening  lectures 
are  designed  for  the  unconverted  alone.  They  are  not 
for  them  exclusively ;  and  if  they  were,  for  that  very 

12* 


138       THE  PRACTICAL  CHURCH  MEMBER, 

reason  ought  Christians  to  attend  them  ;  first,  that  they 
may  draw  the  unconverted  thither,  who  are  likely  to  be 
influenced  by  their  example,  whether  it  draw  to  ox  from 
the  meeting;  and  secondly,  that  they  may  increase 
the  numbers,  and  the  peculiar  interest  which  numbers 
give.  Every  one  knows  what  a  full  meeting  is,  in  re- 
spect to  interest  and  impression,  in  comparison  with  one 
which  is  meagre  and  thin.  There  is  a  deepening  so- 
lemnity, there  is  a  swelling  and  contagious  sympathy,  in 
the  thronged  meeting,  to  which  the  other  is  a  stranger, 
though  the  exercises  be  the  same.  This  kind  of  inter- 
est is  the  more  important  as  it  concerns  the  unrenewed. 
The  Christian  finds  an  inherent  interest  in  all  religious 
exercises,  whether  there  be  few  or  many  present ;  which 
the  unrenewed  does  not  find.  It  needs  the  aid  of  im- 
pressive circumstances  to  fix  his  attention  and  interest 
his  feelings. 

The  Christian  should  be  present  at  these  meetings  to 
bless  them  with  his  prayers,  and,  if  need  be,  to  aid  them 
with  his  gifts,  especially  in  singing.  Singing  has  sd 
much  to  do  with  our  sympathies,  that  an  evening  meet- 
ing  suffers  incredibly  where  this  exercise  is  wanting. 
This  part  of  our  evening  worship  should  not  be  left  to 
depend  on  the  Sabbath  choir  exclusively :  it  will  often 
fail  if  it  do.  The  church  should  have  its  own  evening 
choir ;  or  rather  should  be  itself  a  choir,  prepared  to 
sing  on  all  occasions.  Let  all  sing  that  can  ;  and  let  the 
place  be  filled  with  melody.  How  lamentable  it  is,  and: 
I  am  afraid,  how  sinful,  that  so  many  of  our  members 


THE  PRACTICAL  CHURCH  MEMBER.       139 

to  whom  God  has  given  sweet  voices,  and  melody  of 
heart  too,  to  which  the  music  of  pious  song  owes  its  best 
effect,  should  so  neglect  the  gift !  Christian — you  that 
can  sing  but  seldom  do,  how  can  you  answer  it  to  God  ? 
Who  gave  you  the  melody  of  your  voice,  and  to  what 
purpose  did  he  give  it  ?  Let  all  your  powers  be  used 
for  God. 

It  is  important  to  the  interest  of  the  evening  meet- 
ing, as  it  is  of  every  other,  that  the  place  itself  where  it 
is  held  should  be  made  cheerful  and  attractive.  It  should 
be  well  warmed  in  winter  and  well  aired  in  summer,  and 
well  lighted.  A  meeting  suffers  more  than  most  peo- 
ple are  aware  by  being  held  in  a  dim  and  cavern-like 
room  ;  where  only  a  lamp  or  two  dimly  illumines  the 
locks  of  the  speaker,  whose  hearers  abide  in  darkness. 
We  are  by  nature  strongly  affected  by  the  scenery  about 
us.  The  cold,  the  gloomy,  the  dark,  the  cheerful  and 
bright,  the  silent  and  the  stirring,  impart  their  qualities 
to  our  feelings.  The  children  of  this  world  understand 
this  ;  and  it  is  one  of  the  things  in  which  they  are  prac- 
tically wiser  than  the  children  of  light.  How  does  the 
ball-room  surpass  the  lecture-room,  and  the  theater  the 
church  for  brilliancy  of  illumination  ?  The  primitive 
Christians,  poor  and  distressed,  and  few  as  they  were, 
gave  the  cheerfulness  of  bright  lights  to  their  meetings. 
When  Paul  was  preaching  at  Troas,  "  there  were 
many  lights  in  the  upper  chamber  in  which  they  were 
gathered  together." 


140  THE    PRACTICAL    CHURCH    MEMBER. 

THE    SOCIAL    PRAYER   MEETING. 

As  these  are  often  conducted  by  brethren  without  the* 
Pastor,  I  shall  be  excused  for  a  few  suggestions. 

There  should  be  some  one  to  take  the  lead  in  them. 
It  belongs  to  the  deacons,  if  present. 

They  should  begin  at  the  hour ;  else  some  will  be  long 
waiting  before  others  arrive.  No  time  is  so  tediously 
wasted  as  that  which  is  wasted  in  ivaiting ;  whether  it 
be  waiting  for  the  morning,  for  the  stage,  for  the  wind, 
or  for  tardy  brethren  at  a  meeting. 

Let  the  prayers  be  short.  In  order  to  this,  let  them 
be  simple,  not  embracing  too  many  things.  Err  on  the 
side  of  brevity.  Some  are  accustomed  to  request  the 
individual  that  leads  in  prayer  to  confine  himself  to  a 
given  subject.  This  is  too  artificial,  and  is  often  em- 
barrassing to  the  "  slow  of  speech."  However,  as  there 
are  commonly  some  subjects  more  immediately  before 
the  meeting  than  others,  the  member  that  prays  should 
endeavor  to  pray  for  those  things,  rather  than  for  every 
thing  besides.  If  we  are  met  to  pray  for  the  heathen, 
it  is  not  necessary  in  the  same  petition  to  pray  for  rain. 

The  meeting,  as  to  its  length,  should  be  confined  with- 
in given  limits.  Then  the  mother  will  know  before- 
hand whether  she  can  leave  her  family  so  long;  the  in- 
valid will  know  if  his  strength  is  sufficient ;  and  so  of 
others,  whose  circumstances  might  allow  of  their  going 
for  an  hour,  perhaps,  but  not  for  several  hours.  Short 
and  animated  meetings  are  better  than  protracted  and 


THE  PRACTICAL  CHURCH  MEMBER.        141 

drowsy  ones.     An  hour,  or  an  hour  and  a  half,  is  long 
enough  in  ordinary  states  of  religion. 

The  social  prayer  meeting  among  Congregationalists 
is  coeval  with  the  denomination.  This  and  the  eve- 
ning lecture  they  have  ever  valued  as  the  most  power- 
ful means  of  religion  next  to  the  Sabbath.  "It  is  usual 
among  us,  (says  Cotton  Mather,  a  century  and  a  half 
ago,)  for  Christians  to  uphold  private  meetings,  wherein 
they  do,  with  various  exercises,  edify  one  another;  and 
it  is  not  easy  to  reckon  up  the  varieties  used  in  them. 
It  is  observed  that  the  power  of  godliness  ordinarily 
prevails  in  a  place,  as  the  private  meetings  are  duly 
kept  up  and  carried  on." 

There  are  churches  of  my  acquaintance,  and  the 
same  may  be  said  of  many,  if  not  of  most  of  the  church- 
es of  Connecticut,  and  perhaps  of  New  England, 
whose  weekly  prayer  meetings  have  been  continued  from 
beyond  the  memory  of  the  living.  And  the  history  of 
them  has  been  the  history  of  religion  in  the  place. 
They  have  ebbed  and  flowed  with  numbers,  and  waxed 
and  waned  in  interest,  as  the  church  has  passed  through 
successive  seasons  of  revival  and  declension.  Often 
some  private  room  has  held  the  constant  few  that  at- 
tended them,  and  often  the  church  itself  has  been  too 
strait  for  them. 

Female  prayer  meetings  have  been  common  in  our 
chfi relies,  and  have  been  greatly  blessed. 


142       THE  PRACTICAL  CHURCH  MEMBER. 

Of  the  lecture  preparatory  to  the  communion,  the 
monthly  concert,  and  the  occasional  church  fast,  I  shall 
say  no  more  than  that  they  are  seasons  which  the  con- 
scientious will  not  feel  at  liberty  to  neglect,  nor  the 
heavenly  minded  be  willing  to  lose. 

Respecting  religious  meetings  generally,  public  and 
private,  it  may  be  said  that  they  are  that  upon  which,  not 
only  the  life  of  religion,  but  the  external  prosperity  of 
the  society  itself  mainly  depends.  In  proportion  as 
these  are  kept  up,  in  numbers  and  in  spirit,  the  power  of 
religion  is  felt,  vice  is  awed,  division  and  decay  prevent- 
ed, and  accessions  gained.  He  therefore  that  will  be 
true  to  the  body,  will,  as  a  practical  church  member, 
no  less  than  ns  a  devoted  Christian,  sustain,  with  con- 
stancy and  fervor,  its  religious  meetings. 


CHAPTER  IX. 
MEASURES  FOR  THE  PROMOTION  OF  RELIGION. 

The  cause  of  religion  being  committed,  under  God, 
to  human  bands,  the  measures  by  which  it  is  to  be  pro- 
moted are  left,  to  some  extent,  to  be  determined  by  hu- 
man wisdom.  What  doctrines  we  are  to  preach,  and 
what  ordinances  to  observe,  the  scriptures  have  fully  in- 
structed us  ;  and  we  have  general  instructions,  and  some 
specific  ones,  in  regard  to  measures ;  but  not  so  detail- 
ed and  full  as  to  leave  nothing  to  men. 

The  Congregational  churches,  while  they  have  been 
distinguished,  and  even  proverbial,  for  their  general  love 
of  order,  both  in  church  and  state,  have  never  thought 
it  necessary  to  keep  to  one  exact  system  of  measures, 
but  have  wisely  availed  themselves  of  any  measure* 
which  appeared  to  be  judicious  and  not  unscriptural. 

Often,  in  low  states  of  religion,  they  have  deemed  it 
necessary  to  '  break  up  their  fallow  ground  :'  and  in  ad- 
dition to  the  usual  services  of  the  Sabbath  and  the  week, 
have  appointed  special  seasons  of  prayer  and  fasting, 
with  serious  visiting  of  families,  and  other  movements. 
Such  measures  on  the  part  of  our  churches  have  been 
greatly  blessed  of  God  in  times  innumerable.  Thou- 
sands have  from  them  dated  their  hope  of  eternal  life. 
In  times  of  special  attention,  more  frequent  and  pro- 


144        THE  PRACTICAL  CHURCH  MEMBER. 

tracted  public  services,  and  more  abundant  labors  of  eve- 
ry kind  have  been  deemed  important. 

There  has  been  much  discussion  latterly  about  what 
are  called  "  new  measures ;"  such,  namely,  as  protrac- 
ted meetings,  the  public  t;  anxious  seat,"  female  speak- 
ing in  promiscuous  assemblies,  with  certain  strains  of 
preaching  and  praying. 

I  have  not  the  presumption  to  think  myself  able  to 
settle  the  matters  at  issue  should  I  attempt  it.  I  have 
looked  at  the  subject  with  a  conviction  that  some  of  the 
evils,  seen  and  feared,  are  obvious  enough  to  all  but  the 
authors  of  them,  and  that  others  are  magnified  by  an 
over-cautious  timidity;  and  that  whatever  the  evils  are, 
they  are  likely  to  receive  a  speedier  and  healthier  cure 
by  being  left  to  the  good  sense  and  private  correction  of 
the  churches  than  by  a  public  controversy,  protracted, 
and  vague,  and  irresponsible,  and  in  other  respects  not 
always  happy,  in  the  newspapers. 

Meantime  there  are  a  few  plain  observations,  which  I 
may  be  permitted  to  make  respecting  all  extraordinary 
measures,  whether  '  new'  or  f  old.' 

1.  A  wise  man  will  neither  receive  nor  reject  a  meas- 
ure simply  because  it  is  new.  But  being  new,  he  will 
not  adopt  it  hastily;  nor  be  deceived  by  its  supposed 
success  in  places  where  it  has  been  tried.  He  will  look 
at  the  remote  and  settled  tendencies  of  things,  as  well 
as  at  immediate  apparent  effects.  Many  a  revival  re- 
garded as  wonderful   at    the  time,  the  preaching  and 


THE  PRACTICAL  CHURCH  MEMBER.        145 

measures  being  all  of  a  novel  and  exciting  character, 
has  proved  but  chaff  in  the  end  ;  or  worse  still,  a  field 
burnt  over.  "  Believe  not  every  spirit,  but  try  the  spir- 
its whether  they  are  of  God  ;  because  many  false  proph- 
ets are  gone  out  into  the  world."  There  is  such  a  thing 
as  a  solemn  revival  of  religion  produced  by  the  Spirit  of 
God  ;  the  fruits  of  which  shall  appear  to  his  glory  in 
the  final  day.  Of  this  let  none  be  incredulous.  And 
doubtless  there  are  such  things  as  spurious  religious  ex- 
citements, the  results  of  which  will  also  appear.  Why 
should  there  not  be  spurious  revivals  as  well  as  spuri- 
ous conversions,  which  nobody  questions ;  and  why 
are  not  the  former  to  be  expected  and  guarded  against, 
as  well  as  the  latter  ? 

•2.  It  is  a  matter  of  experience,  however  it  be  ex- 
plained, that  novel  measures,  and  especially  very  novel 
ones,  do  not  bear  repeating.  The  ''church  conferen- 
ces" which  were  practised  extensively  a  few  years  since 
in  Connecticut  and  some  other  parts  of  New  England, 
and  were  attended  with  striking  effects  at  the  first, 
were  attended   with  little  or  none  on  being  repeated.* 

*  These  "  conferences"  were  composed  of  pastors  and  dele- 
gates, or  in  some  instances,  of  delegates  alone,  from  some 
twelve  or  fifteen  neighboring  churches  to  each  church  in  rota- 
tion. Reports  were  given  on  the  state  of  religion,  accompanied 
with  prayers  and  exhortations,  and  sometimes  with  a  solemn 
renewal  of  covenant  on  the  part  of  the  church  visited.  A  part 
of  two  days  was  speut  in  these  exercises.  The  delegates  return- 
ing made   report  of  what  they  had  seen  and  henrd  to  their  re- 

13 


146      THE  PRACTICAL  CHURCH  MEMBER. 

The  same  has  been  true,  I  believe,  as  a  general  thing,  of 
"  protracted  meetings." 

The  explanation  is  perhaps  not  difficult. 

First ;  Viewing  these  measures  apart  from  the  agencv 
of  God,  there  is  a  novelty  in  them,  in  the  first  instance, 
which  attracts  the  notice  of  people  and  draws  them 
together.  Then  the  unwonted  numbers  which  are  seen 
assembling,  and  the  strangeness  of  many  among  them 
who  do  not  use  to  be  seen  in  religious  places,  but  like 
the  excited  hearers  of  John,  have  come  out  for  once, 
as  if  warned  to  flee  from  the  wrath  to  come,  produces 
naturally  a  solemn  expectation  that  God  is  about  to  re- 
vive his  work.  Wonder  and  solemnity,  abstraction 
from  the  world,  the  pervading  sympathy  of  a  great  con- 
gregation, and  deep  and  expectant  attention,  prepare 
the  ground  for  the  seed  which  is  about  to  be  sown.  But 
on  a  repetition  of  the  measure,  the  novelty  is  wanting, 
the  audience  few,  and  the  impression  faint. 

Secondly ;  That  diffidence  of  means  and  instruments, 
that  humble  and  earnest  looking  to  God,  that  trembling 
sense  of  responsibility,  which  Christians  manifested  in 
the  first  instance,  are  too  apt  to  be  exchanged,  in  the 
second,  for  a  vain  reliance   on  the   means   themselves ; 

spective  churches.  The  effects  were  apparently  great  and  hap- 
py, but  not  unmixed  with  evil.  Union  prayer  meetings  have 
been  held  with  similar  effects.  In  these  a  few  neighboring 
churches  meet,  not  hy  delegates,  but  as  many  as  can.  Prayers, 
exhortations,  a  sermon,  and  the  Lord's  supper,  are  the  usual 
exercises. 


THE  PRACTICAL  CHURCH  MEMBER.       147 

which  having  been  once  successful,  are  expected  to  be 
so  again. 

Thirdly  ;  God  does  not  see  fit  to  add  his  blessing. 
If  it  be  asked  why  ?  it  is  safe  to  answer,  the  reasons 
are  best  known  to  himself.  Even  so  ;  for  so  it  seemeth 
good  in  his  sight.  Perhaps  the  reason  lies  in  the  altered 
feelings  of  Christians,  mentioned,  above,  in  their  looking 
to  their  own  arrangements  rather  than  to  him.  Perhaps 
it  is  because  his  manner  is  to  observe  the  laws  of 
the  human  mind  in  his  operations,  and  it  does  not  fol- 
low that  because  a  particular  measure  is  adapted  to  the 
human  mind,  or  to  the  existing  state  of  religious  feel- 
ing in  a  place,  at  one  time,  it  is  so  adapted  at  another 
time.  The  probability  is  that  it  is  not :  so  far  as  the  ef- 
fect depends  on  novelty,  it  is  certain  that  it  is  not. 

But  fourthly,  and  as  probable  a  reason  as  any, —  if  it 
be  not  irreverent  to  inquire  on  such  a  subject, — perhaps 
he  withholds  his  Spirit  lest  we  should  come  to  make 
greater  account  of  means  of  our  own  devising  than  of 
his  institutions  ;  and  rely  rather  on  our  own  novel  and 
and  exciting  arrangements  than  upon  his  Spirit.  In  pro- 
portion as  we  look  for  the  conversion  of  sinners  only  in 
connexion  with  occasional  and  extraordinary  move- 
ments, we  are  in  danger  of  growing  remiss  and  faithless 
in  the  all  important  stated  services  of  the  Sabbath,  and 
other  ordinary  means  of  grace.  Thus  our  religion 
would  become  a  religion  of  times  and  seasons, — a  se- 
ries of  alternate  short  excitements  and  long  declensions? 
instead  of  a  settled  habit  and  a  regular  growth.     And 


148  THE    PRACTICAL    CHURCH    MEMBER. 

thus  our  Savior's  instructive  and  beautiful  image  of  "  a 
city  that  is  set  on  an  hill,"  always  visible,  might  be 
changed  for  a  city  hid  in  the  desert,  or  sunk  in  the  shades 
of  a  valley,  and  seen  only  in  the  light  of  an  occasional 
conflagration. 

I  do  not  say  that  unusual  measures  are  never  to  be 
repeated,  or  that  this  is  never  successful ;  but  it  is  to 
be  done  with  judgment. 

3.  Whatever  special  measures  we  may  resort  to  at 
times,  our  habitual  and  main  reliance  should  be  upon 
the  stated  and  ordinary  means  of  grace.  Especially, 
should  we  look  to  the  Sabbath  and  the  preaching  of 
the  Sabbath,  as  the  great  means  appointed  of  God  for 
the  salvation  of  men.  The  Sabbath  with  its  appropri- 
ate services  is  set  apart  for  the  special  purpose  of  pro- 
moting religion  ;  and  though  God  may  bless  other  ju- 
dicious and  prayerful  endeavors  of  his  people,  it  is  not 
to  be  supposed  that  he  will  forsake  his  own  appoint- 
ments to  follow  theirs;  or  that  he  will  honor  human  ar- 
rangements above  his  hallowed  day.  It  was  the  Sab- 
bath which  God  hallowed  from  the  beginning  of  time. 
It  was  the  Sabbath  when  Christ  rose  from  the  dead. 
The  Sabbath  is  "  the  Lord's  day."  It  was  devoted  by 
Christ  and  his  apostles,  in  an  especial  manner,  to  public 
preaching.  "  As  his  custom  was,  he  went  into  the 
synagogue  on  the  Sabbath  day,  and  stood  up  for  to 
read." — "  And  Paul,  as  his  manner  was,  went  in  unto 
them,  and  three  Sabbath  days  reasoned  with  them  out 


THE  PRACTICAL  CHURCH  MEMBER.        149 

of  the  Scriptures." — And  he  reasoned  in  the  syna- 
gogues every  Sabbath,  and  persuaded  the  Jews  and  the 
Greeks.*  It  was  on  the  Sabbath,  the  day  of  pente- 
cost — that  the  Spirit  of  God  was  poured  out  in  a  most 
wonderful  manner,  and  three  thousand  were  con  verted. t 
More  souls  have  been  converted,  probably,  and  will  be, 
to  the  end  of  time,  by  means  of  the  Sabbath  than  by 
whatever  means  beside.  There  is  a  solemnity,  a  sacred- 
ness,  about  the  Sabbath,  above  every  other  season, 
which  gives  peculiar  weight  to  the  word  dispensed,  and 
is  eminently  favorable  above  other  and  more  exciting 
occasions,  to  those  distinct,  calm,  and  conscience-reach- 
ing impressions,  which  ever  belong  to  a  genuine  work  of 
grace.  What  Cowper  says  of  the  pulpit  may  be  said 
of  the  Sabbath  pulpit  pre-eminently  : 

I  say  the  pulpit,  in  the  sober  use, 

Of  its  legitimate,  peculiar  powers, 

Must  stand  acknowledged,  while  the  world  shall  stand, 

The  most  important,  and  tfftctual,  guard, 

Support,  and  ornament,  of  virtue's  cause. 

To  the  Sabbath  then,  should  our  thoughts,  our  prayers, 
our  hopes,  habitually  turn  for  the  reviving  of  Gods 
work.  On  other  endeavors  we  may  indeed  expect  his 
blessing  ;  but  let  us  beware,  in  looking  to  these,  that 
we  do  not  suffer  ourselves  insensibly  to  undervalue  the 
Sabbath.  I  fear  there  is  too  common  a  tendency  to 
this.     Let  us  beware  how  we  induce  or  encourage  an 

*  Luke  iv.  1G — 22.  Acts  xvii.  2  ;  xviii.  4. 
f  See  Gurney  on  the  Sabbath,  Chap.  4. 
13* 


150        THE  PRACTICAL  CHURCH  MEMBER. 

impression,  that  the  Sabbath  and  its  services  are  but  an 
ordinary  thing — a  matter  of  course, — from  which  little 
effect  is  to  be  looked  for  ;  and  that  sinners  are  not  to  be 
converted,  and  the  church  built  up,  except  in  connexion 
with  certain  extraordinary  men  or  measures. 

4.  It  is  in  revivals  of  religion,  beginning  or  in  pro- 
gress, commonly,  that  objectionable  measures  are  introdu- 
ced. The  extravagances  of  religion  are  never  committed 
in  low  states  of  feeling.  It  is  in  these  seasons,  therefore, 
that  we  ought  to  be  specially  guarded.  If  ever  we  should 
keep  our  coolest  judgment  in  exercise,  and  all  that  we 
do  be  well  and  prayerfully  considered, — if  ever  preach- 
ing should  be  plain  and  full  of  instructive  truth,  if  ever 
prayer  should  be  reverent  and  simple,  and  exhortation 
coherent  and  lucid,  however  impassioned,  if  ever  our 
meetings  should  be  still,  it  is  in  such  seasons  of  awak- 
ening, when  God  is  with  us  and  every  mind  is  alive 
to  every  movement. 

I  for  one,  am  in  favor  of  as  bold  expedients  for  rous- 
ing the  attention  of  men,  and  for  enforcing  truth  upon 
them,  as  the  bible  and  common  sense  will  justify.  And 
I  have  but  a  moderate  share  of  sympathy — perhaps  too 
little — with  some  alarmed  ministers  and  churches,  who, 
because  some  ill-balanced  heads  and  heated  spirits 
have  gone  too  fast  and  fallen  into  ruinous  disorders, 
think  it  safe  to  retire  into  the  opposite  cold  extreme,  and 
maintain  a  cautious  position  in  regard  to  all  revivals.  I 
would  indeed  err  with  the  latter  sooner  than  with  the 


THE  PRACTICAL  CHURCH  MEMBER.        151 

former, — with  the  over-prudent  rather  than  with  the 
rash.  But  it  is  wise  to  err  with  neither.  Paul  was 
neither  a  Jehu  nor  a  man  that  stood  all  day  in  the  mar- 
ket place.  He  did  not  give  up  the  cause  of  Christ  be- 
cause some  carried  it  to  fanatical  extremes.  He  neith- 
er stood  still  in  his  labors,  nor  abated  at  all  the  energy 
and  boldness  of  his  preaching,  nor  slackened  at  all  his 
exhortations  to  the  churches  to  be  active  and  faithful, 
on  account  of  the  abuses  of  the  times  ;  which  were  at 
least  as  many  and  as  afflicting  in  those  days  as  in  these. 

In  all  our  "  revival  measures''  and  revival  meetings 
it  is  important  to  remember  of  what  materials  the  mass 
of  the  community  is  composed  ; — how  much  ignorance, 
especially  of  religion, — which  is  hid,  not  to  the  vulgar 
only,  but  to  the  wise  and  prudent ;  how  much  prejudice 
and  enmity  ;  how  much  willing  self  delusion.  Let  us 
consider  how  many  passions  there  are  in  the  mass  of 
human  bosoms,  which  have  nothing  to  do  with  religion, 
but  which  are  susceptible  of  being  excited  by  religious 
means  ;  and  how  prepared  many  are,  '  by  reason  of 
darkness*  to  be  led  into  deeper  darkness  ;  and  to  "  fall 
from  grace"  which  they  never  had,  into  that  last  state 
which  is  worse  than  the  first. — by  means  o(  a  tempora- 
ry, perhaps  permanent  delusion. 

Let  us  consider  too,  what  is  the  true  nature  of  reli- 
gion, and  religious  exercises.  Our  object  is,  under 
God,  to  convert  men.  What  is  conversion  ?  One  of 
the  exercises  involved  in  such  a  change  is  repentance 
for  sin ;  in  order  to  which  the  subject  must  be  shown 


152        THE  PRACTICAL  CHURCH  MEMBER. 

his  sin :  for  how  will  he  repent  of  sin  except  he  see  his 
sin  ?  Another  is  faith  in  Christ ;  in  order  to  which 
Christ  in  his  proper  character  and  relations  must  be 
set  before  him,  as  "  the  way,  the  truth,  and  the  life.'7 
He  needs  instruction,  then,  in  religious  truth.  How 
is  this  imparted  to  him  ?  Not  by  noise,  or  extravagance 
of  any  kind ;  not  by  denunciation  ;  not  by  exhortation, 
even,  however  fervid  :  but  by  an  intelligible  exhibition 
of  the  word  of  God  addressed  to  the  understanding,  and 
carried  to  the  heart  and  conscience  by  suitable  appeals. 
Men  must  become  Christians  intelligently ;  or  whatever 
else  religion  may  make  them,  it  will  not  make  them  Chris- 
tians.    Knowledge  of  truth  is  essential  to  belief  of  truth. 

The  first  thing  in  "  winning  souls"  is  to  excite  atten- 
tion, and  gain  a  hearing.  This  done,  the  less  of  nov- 
elty there  is  to  divert  the  mind,  and  the  less  of  sympathy 
or  vague  excitement,  to  deceive  the  heart,  the  more 
probable  it  is,  that  conversions  will  be  genuine,  and  the 
revival  long  continued. 

There  is  no  need  of  extravagances.  We  may  be 
very  zealous  without  confusion,  and  very  ardent  and  not 
be  mad.  Men  can  hear  as  distinctly,  reflect  as  calmly, 
think  as  deeply,  resolve  as  intelligently,  weep  as  freely, 
rejoice  as  truly,  in  the  midst  of  an  orderly  silence,  as 
amidst  the  many  waters  of  a  tumultuous  assembly. 
"  There  is  no  need  of  praying  as  if  God  and  man  were 
deaf,  or  of  wallowing  on  the  floor,  and  frothing  at  the 
mouth,  as  if  filled  with  hydrophobia,  instead  of  the 
Spirit  of  God  ;  nor  any  harm  in  kindness  and  gentle- 


THE  PRACTICAL  CHURCH  MEMBER.        153 

ness ;  nor  any  benefit  in  harsh  and  severe  epithets. 
The  state  of  man  may  be  explained  to  him  so  that  he 
shall  believe  and  feel,  better  than  by  calling  him  a  devil, 
a  viper,  or  a  serpent.  There  may  be  as  great  direct- 
ness as  is  needed,  or  as  is  possible,  without  indecorum; 
and  the  gospel  may  be  preached  faithfully,  and  attended 
with  the  power  of  God,  without  groaning  in  prayer, 
and  crying  "  Amen,"  and  without  female  prayers  and 
exhortations,  and  without  that  spiritual  pride,  which 
never  fails  to  attend  pressing  the  mass  of  the  communi- 
ty out  of  their  place,  and  shaking  together  in  one  chal- 
dron of  effervescence,  all  the  passions  of  all  the  classes 
in  human  society."* 

But  while  I  remark,  and  quote  thus,  it  is  due  to  truth 
to  observe,  that  these  things  have  not  been  characteris- 
tic of  New  England  revivals.  The  revivals  of  New 
England  have,  with  few  exceptions,  been  remarkable  for 
order  and  stillness,  for  pungency  of  conviction,  and  for 
abiding  fruits.  A  stranger  would  be  struck  with  noth- 
ing  so  much  [as  the  Sabbath  stillness  that  pervaded 
them  ;  which  he  would  perceive  in  the  assemblies,  in 
the  streets,  in  the  shops,  and  everywhere.  May  the 
ever  continue  thus. 

5.  There  are  some  objectionable  practices,  which  re- 
quire some  notice  here. 

'  J3eechcr\'  letter  to  Beman  on  the  "  Western  Revivals." 


154  THE    PRACTICAL    CHURCH    MEMBER. 


LAY    PREACHING. 


There  is  an  order  of  men  specially  set  apart  to  the 
work  of  teaching  and  preaching.  Their  duties  and 
qualifications  are  made  the  subject  of  careful  instruc- 
tions in  the  scriptures.  It  must  therefore  be  wrong  for 
other  men,  not  qualified  and  ordained,  to  assume  their 
place.  At  the  same  time,  there  are  certainly  some  things 
to  be  done  by  laymen.  The  injunctions,  to  '  do  good/ 
to  '  bear  fruit,'  to  be  '  always  abounding  in  the  work  of 
the  Lord,'  are  to  laymen  as  well  as  to  ministers  ;  and 
plainly  teach  that  there  is  active  service  for  them. 
Moreover;  action  is  important  to  health,  spiritual  as 
well  as  bodily.  They  cannot  be  very  growing  and 
lively  Christian,  who  do  nothing,  actively,  for  Christ's 
cause. 

"An  angel's  wing  would  tire  if  long  at  rest, 
And  God,  inactive,  were  no  longer  blest."  . 

But  it  is  difficult  to  draw  precisely  the  line  where  the 
forwardness  of  the  laymen  begins  to  trench  upon  the 
appropriate  duties  of  the  minister.  What  is  lay-preach- 
ing ?  The  question  was  pat  to  a  meeting  of  ministers, 
who  answered  somewhat  hesitatingly  and  variously. 
Is  it  wrong  for  the  brethren  to  pray  together  ?  to  exhort 
one  another  ?  to  read  and  comment  on  the  bible  to- 
gether, for  their  common  edification  ?  No.  Is  it  wrong 
for  a  layman  to  warn  the  impenitent  ?  to  reprove  sin  ?  or 
even  to  address  a  promiscuous  assembly  on  the  concerns 
of  their  souls  ?  No  :  it  were  to  be  wished  that  pious  lay- 


THE  PRACTICAL  CHURCH  MEMBER.       155 

men,  would  abound,  according  to  their  gifts  andaccept- 
ableness,  in  all  these  things  more  than  they  do.  But  it  is 
agreed,  I  suppose  by  all,  that  for  an  unordained,  or 
unlicensed  man  to  take  a  text,  or  larger  passage  of 
scripture,  and  make  a  formal  discourse  from  it,  whether 
in  a  pulpit  or  in  a  private  room,  would  make  him  a 
preaching  layman.  It  does  not  alter  the  case  materially, 
whether  he  be  a  private  brother,  or  an  unlicensed  stu- 
dent in  divinity,  or  whether  he  be  gifted,  or  otherwise  : 
so  long  as  he  is  not  regularly  authorized,  he  is  out  of 
his  province.  Further  ;  for  a  laymen  to  give  out  his 
own  appointments,  except  perhaps,  with  the  approba- 
tion and  under  the  eye  of  the  pastor, — and  expect  the 
people  to  attend  where  he  is  to  take  the  lead,  and  in 
all  things  except  a  text,  or  a  sermon,  to  speak  and  act 
as  a  minister  does,  would  generally  be  thought,  I  sup- 
pose, to  be  going  beyond  his  line. 

The  bible  addresses  ministers  respecting  their  duties 
thus  :  "  Preach  the  word ; — reprove, — rebuke, — exhort, 
with  all  long-suffering  and  doctrine."  "  These  things 
command  and  teach:''  i.e.  teach  authoritatively,  as 
men  authorized  to  speak  and  be  heard. — "  Charging 
them  be/ore  the  Lord  &c.*'  Ci  Rightly  dividing  the  ward 
of  truth  &c." 

From  these  instructions  to  ministers — to  take  no  no- 
tice of  the  instructions  which  are  given  to  the  people — 
we  must  infer  that  for  those  who  are  not  ministers  to 
11  preach  the  word,"  or  in  any  manner  to  teach  or  speak 


156         THE  PRACTICAL  CHURCH  MEMBER. 

authoritatively,  or  with  any  appearance  of  eminence 
above  their  brethren,  is  improper.  Let  every  brother 
use  his  gifts  and  influence  to  the  best  he  can,  for  the 
glory  of  God  and  the  good  of  man  ;  but  let  him  do  it 
with  becoming  modesty, [as  an  uncommissioned  disciple, 
and  as  claiming  no  more  for  himself  than  an  equality 
with  his  brethren. 

It  cannot  be  difficult,  I  think,  for  piety  and  good 
sense,  with  a  proper  attention  to  the  Bible,  to  discern 
where,  or  about  where,  the  line  of  propriety  runs. 
Meantime  the  line  exists,  and  is  of  great  importance. 
Let  all  distinction  of  duties  be  done  away  between  min- 
ister and  people,  and  '  confusion,'  if  not  '  envying  and 
strife'  and  '  every  evil  work,'  must  be  the  consequence. 

It  was  such  confusion  among  the  Corinthian  Chris- 
tians, all  ambitious  of  exhibiting  their  gifts,  that  Paul  re- 
proved by  demanding,  Are  all  apostles  ?  are  all  proph- 
ets ?  are  all  teachers  ? 

FEMALE    PRAYING,      OR    SPEAKING,     IN    PROMISCUOUS    AS- 
SEMBLIES. 

What  are  our  objections  to  this  practice  ? 

1.  It  is  expressly  forbidden  in  scripture.  "Let 
your  women  keep  silence  in  the  churches  :  for  it  is  not 
permitted  unto  them  to  speak  ;  but  they  are  commanded 
to  be  under  obedience,  as  also  saith  the  law.  And  if 
they  will  learn  any  thing,  let  them  ask  their  husband  sat 
home  :  for  it  is  a  shame  for   women  to  speak  in   the 


THE    PRACTICAL    CHURCH    MEMBER.  1  5"< 

church."*  1  Cor.  xiv.  34,  35.  "  Let  the  woman  learn 
in  silence  with  all  subjection.  But  I  suffer  not  a  woman 
to  teach,  nor  to  usurp  authority  over  the  man,  but  to  be 
in  silence."     1  Tim.  ii.  11,  12. 

Respecting  the  first  of  these  passages,  it  is  to  be  no- 
ticed, that  the  apostle  is  upon  the  very  business  of  cor- 
recting disorderly  practices  in  Christian  assemblies  ;  and 
he  mentions  females'  speaking  as  one  of  these  practices 
and  unequivocally  disallows  rt.  And  of  the  other  pa^ 
sage  it  is  to  be  observed,  that  it  occurs  in  an  express 
letter  of  instructions  to  Timothy  as  a  minister,  and  to 
all  ministers.  The  design,  therefore,  of  both  these  pas- 
sages is  as  obvious  as  the  language  is  explicit. 

How  is  it  possible  to  misunderstand  an  injunction  s  i 
plain  and  so  repeated  !  "  I  know   (says  one)   that  th<     - 
texts  have    been  explained  away  ;  but  so  have  the  pr 
texts  which  teach  the  divinity  of  Christ,  the  depravit 
of  man,  the  reality  of  the  atonement,  and  the  necessitj 
of  regeneration.     Any  thing  may  be  explained    a\v:ij 
by  those  who  are  determined  to  obey  their  own  wi 
stead  of  the  Bible." 

Let   us   attend   to   the   reason  which    the  ap< 

*The  word  church,  in  the  New  Testament,  does  not  w 
public  assembly  in  a  synagogue,  or    iiou.se  of  worship  like  ours 
merely,  but  it  often  means  such  small  assemblies  as  met  in  pri- 
vate houses,  and  '  upper  rooms.'     "  Salute   Nymphas,  and  the 
ebureb  which  is    in    his    house  ;*'  that    is    the    church 
meets  at  his  house.     Col.  iv.  15. — See  also  Rom.  wi.  .". 
lem.  2  ;  and  the  New  Testament  everywhere. 

14 


]5S  THE    PRACTICAL    CHURCH     MEMBER. 

gives.  He  says  '  it  is  a  shame  for  a  woman  to  speak. 
on  account  of  her  relation  to  the  other  sex,  or  her  place 
in  society.  In  the  passage  in  Timothy  he  gives  the 
same  reason  coupled  with  another,  namely,  the  proper 
modesty  of  her  sex.  He  evidently  means  to  imply  that 
it  is  unbecoming  for  females  to  be  so  forward  as  to  speak 
in  promiscuous  assemblies,  for  the  same  reason  that  cer- 
tain styles  of  dress  are  unbecoming.  Read  the  passage 
in  its  connexion.  "  In  like  manner  also,  that  woman 
adorn  themselves  in  modest  apparel,  with  shame-faced- 
ness  and  sobriety:  not  with  broidered  hair,  or  gold,  or 
pearls,  or  costly  array ;  but  (which  becometh  women 
professing  godliness)  with  good  works.  Let  the  woman 
learn  in  silence  &c.  For  Adam  was  first  formed, 
then  Eve.  And  Adam  was  not  deceived,  but  the  woman 
being  deceived,  was  in  the  transgression."  i  Tim.  n. 
9—14.. 

The  propriety  of  this  reason  of  the  apostle  has  been 
universally  felt  and  acted  upon  by  mankind  ;  in  refined 
nations,  as  well  as  in  barbarous.  They  have  uni- 
versally felt  that  it  is  unsuited  to  the  modesty  of  wo- 
man to  speak  in  public  assemblies.  The  bar  excludes 
her  ;  so  do  the  legislature,  and  the  popular  assembly. 
The  reason  of  the  thing  is  founded  in  nature, — not  in 
prejudice,  or  custom,  but  in  nature.  It  would  be 
deemed  monstrous  for  a  woman's  voice  to  be  heard, 
as  a  speaker  in  any  promiscuous  secular  assembly. 
Nor  is  her  appearance  in  such  assemblies  ever 
thought  of  in  any  scheme  of  female  education.     It  is 


PRACTICAL  CHURCH  MEMBER.        159 

ui  religious  assemblies  alone  that  this  anomaly  is  ever 
seen  :  nor  has  the  sanction  which  has  been  given  to 
the  practice  by  respected  preachers  and  christian 
churches  made  the  practice,  as  yet,  respectable  there, 
m  the  eyes  of  intelligent  people.  Notwithstanding  the 
commonness  of  the  thing,  it  is  still  felt  to  be  an  improprie- 
ty :  and  it  will  be,  so  long  as  nature  shall  control  the  sen- 
timents of  mankind. 

*2.  Besides  that  the  practice  is  prohibited  by  Paul,  there 
are  no  examples, — or  none  which  can  be  taken  for  pre- 
cedents— throughout  the  history  of  the  several  reli- 
gious dispensations.  Of  the  "  preachers  of  righteous- 
ness''  before  the  flood,  that  we  have  any  account  of, 
none  were  women.  Nor  do  we  find  that  females  ever 
officiated  in  the  public  services  of  religion,  under  the 
Patriarchal  and  Mosaic,  orLevitical,  dispensations.  Nor 
did  Christ  send  females  forth  to  preach  and  teach  as 
he  did  the  seventy  ;  or  leave  any  commission  or  give 
any  instructions  for  their  doing  so,  in  succeeding  times. 
There  has  been  but  one  law  about  this  business  from 
the  beginning  of  time.  All  that  is  said  of  woman  in 
the  Bible,  from  the  day  she  was  formed  until  now, — all 
ilmt  is  said  of  her  character,  her  relations,  her  demean- 
or, is  of  a  piece  with  the  above  citations  from  the  apos- 
tle, and  may  stand  as  an  impracticable  commentary 
on  them. 

:3.  She  is  not  fitted  for  speaking  in  public.  She  may 
hav<  mind  enough,  but  she  wants  the  physical  qualities 
— the  voice  and  nerve,  which  are  requisite.     The  voice 


JGO        THE  PRACTICAL  CHURCH  MEMBER. 

of  woman,  like  the  susceptibilities  of  her  heart,  is  de- 
lightfully formed  for  her  sphere, — for  the  tones  of  love 
in  her  family,  for  the  enlivening  converse  of  the  parlor, 
for  the  tender  offices  of  sympathy  ;  but  it  is  no  more 
formed  for  the  public  assembly  than  the  lute  is  formed 
for  the  camp.  She  is  not  fitted.  I  say.,  for  speaking  in 
public,  and  it  is  not  to  be  supposed,  therefore,  that  her 
Creator  expects  her  to  do  that  for  which  he  has  not  fit- 
ed  her.  He  does  not  gather  where  he  has  not  strowed. 
4.  It  is  not  the  design,  or  nature  of  religion,  to  im- 
pair by  its  requirements  the  proper  character  of  its  sub- 
jects. On  the  contrary,  it  seeks  to  heighten  and  adorn 
whatever  belongs  to  our  nature  as  God  originally  made 
us.  It  regards  the  proprieties  of  sex.  It  condemns 
effeminacy  in  man,  and  masculineness  in  woman.  It 
does  not  require  woman  to  cease  to  be  woman  be- 
cause she  becomes  a  Christian  ;  but  on  the  contrary,  in- 
culcates an  amiable  modesty  of  feeling  and  demeanor 
beyond  what  she  possessed  before.  But  no  female,  and 
no  young  female  especially, — in  whom  naturally  there  is 
the  timid  reserve  of  youth,  as  well  as  of  sex — can  en- 
! ;■-.:  as  an  exhorter,  or  leader  in  prayer,  in  the  presence 
of  men,  (my  mind  revolts  at  the  subject,)  without  her 
delicacy  being  blunted,  in  proportion  to  the  frequency, 
and  boldness,  with  winch  she  engages  in  the  unseemly 
and  forbidden  exercise.  "There  is  generally,  and  should 
be  always,  in  the  female  character,  (says  Dr.  Beecher) 
a  softness  and  delicacy  of  feeling  which  shrinks  from 
the  notoriety  of  a  public  performance.     It  is  the  guard 


THF.  PRACTICAL  CHURCH  MEMBER.        161 

of  female  virtue,  and  invaluable  in  its  soothing,  civilizing 
influence  on  man  ;  and  a  greater  evil,  next  to  the  loss 
of  conscience  and  chastity,  could  not  befal  the  female 
sex,  or  the  community  at  large,  than  to  disrobe  the  fe- 
male "mind  of  those  ornaments  of  sensibility,  and  clothe 
it  with  the  rough  texture  of  masculine  fibre.  But  no 
well  educated  female  can  put  herself  up,  or  be  put  up 
to  the  point  of  public  prayer,  without  the  loss  of  some 
portion  at  least  of  that  female  delicacy,  which  is  above 
all  price  ;  and  whoever  has  had  an  opportunity  to  ob- 
serve the  effect  of  female  exhortation  and  prayer  in  pub- 
lic will  be  compelled  to  remark  the  exchange  of  softness 
and  delicacy  for  masculine  courage,  so  desirable  in  man, 
so  unlovely  in  woman  ;  and  if  we  need  farther  testimo- 
ny, the  general  character  of  actresses  is  a  standing  me- 
morial of  the  influence  of  female  elocution  before  pub- 
lic  assemblies.'* ' 

There  is  one  passage,  and  only  one,  so  far  as  I  know, 
which  is  supposed  to  favor  the  practice  of  females 
speaking  in  the  church  ;  which  I  will  notice  directly. 

There  are,  however,  a  few  instances  which  I  believe 
are  sometimes  pleaded  :  as  Deborah,  Anna,  and  the 
the  daughters  of  Philip.  But  these  were  inspired  wo- 
men, and  are  therefore  not  to  be  taken  for  precedents, 
unless  our  women  also  claim  to  be  inspired.  If  God, 
who  lias  a  right  to  make  exceptions  to  his  general  laws, 

*  Letter  to  Beman. 
1         I  14* 


162  THE    PRACTICAL    CHl'RCH    MEMBER. 

has  at  different  times  imparted  the  spirit  of  prophesying 
to  holy  women,  for  the  same  end  that  he  endued  the 
apostles  and  others  with  the  power  of  healing  and 
working  miracles  and  speaking  with  tongues,  namely, 
for  confirming  the  truth  of  religion,  this  cannot  be 
pleaded  to  set  open  a  door  for  all  the  sex  to  speak. 

The  passage  referred  to  above  is  1  Cor.  xi.  3 — 16. 
On  this  passage  I  observe, 

(1 .)  That  the  best  commentators,  and  all  the  commen- 
tators which  I  have  been  able  to  consult,  understand 
the  females  here  alluded  to,  to  have  spoken  under  a 
miraculous  influence.*  Of  the  correctness  of  this  in- 
terpretation he  who  will  may  satisfy  himself  by  an  in- 
telligent reading  of  the  passage,  and  its  context.  The 
passage  speaks  of  women  that  prayed  and  prophesied, 
— a  word  which  never  signifies  speaking  in  an  ordinary 
manner.  And  throughout  the  context, — read  from  the 
beginning  of  the  eleventh  to  the  end  of  the  fourteenth 
chapter, — the  apostle  is  speaking  of  miraculous  gifts. 
'i  females  then  were  prophetesses,  and  being  such, 

are  not  a  precedent  for  us, — unless,  I  say,  cur  female 
speakers  are  prophetesses  likewise.  They  belong  to 
the  class  of  Deborah  and  the  others. 

(2.)  The  apostle  reprobates  the  practice  as  inconsistent 
with  woman's  modesty,  even  in  prophetesses,  except  un- 

*  As  most  cf  my  readers,  probably,  have  Scott's  Commenta- 
ry at  hand,  I  refer  them  to  that.  They  may  read,  if  they  please, 
•what  he  says  on  the  several  passages  before  us  ;  1  Cor.  xi.  2 — 
16;  xiv.  34,35;  and  1  Tim.  ii.  11—14. 


Till:     PRACTICAL    CHURCH    MEMBER.  163 

der  certain  regulations,  namely,  with  the  head  veiled. 
'•  Judge  in  yourselves  ;  is  it  comely  that  a  woman  pray 
unto  God  uncovered  ?"  And  he  demands  if  even  na- 
ture does  not  teach  them,  that  what  is  becoming  in  a 
man  is  not  becoming  in  a  woman. 

(3.)  To  make  the  most  we  can  of  the  passage,  it  is 
not  so  clear  that  it  favors  the  practice  in  question,  as  it 
is  that  the  other  passages  cited  do  positively  forbid  it ; 
and  according  to  a  well  known  law  of  interpretation,  if 
two  passages  appear  to  be  at  variance  with  each  other, 
that  which  is  most  plain  is  to  determine  us.  The  clear 
is  to  interpret  the  obscure  or  doubtful,  and  not  the  ob- 
scure the  clear. 

There  is,  however,  no  obscurity  in  the  case  ;  nor 
any  collision  between  die  passages.  The  fact  undoubt- 
edly is.  that  some  females  endued  with  the  gift  of  pro- 
phesy, spoke  in  the  meetings  of  the  Corinthians,  where 
some  also  spoke  with  tongues,  and  some  wrought  mir- 
acles of  healing  ;  but  these  were  special  cases  belong- 
ing to  those  times.  The  general  law,  is  laid  down  in 
the  passages  first  quoted.  In  those  passages  a  modest 
silence  is  enjoined  on  females  in  all  mixed  religious  as- 
semblies. 

What  then  can  be  said  in  defence  of  the  practice, 
when,  as  it  appears,  both  revelation  and  nature  are 
list  it  : 

Is  it  said  that  women  are  often  better  qualified  to 
exhort  or  pray  in  a  meeting  than  the  men  that  are  pre- 


164        THE  PRACTICAL  CHURCH  MEMBER. 

sent,  and  can  speak  more  to  edification  ?  It  may  be 
true  ;  but  what  then  ?  This  does/iot  alter  the  scripture- 
So  too  are  some  unordained  men  better  qualified  to 
preach  than  some  ministers  are  ;  but  this  does  not  jus- 
ifiy  their  taking  the  pulpit.  So  too  are  some  wives, 
and  mothers  better  qualified  to  lead  in  family  devotions, 
or  family  government,  than  their  husbands  are  ;  but 
are  they  therefore  waranted  to  do  so  ?  We  are  not  at 
libeity  to  bring  in  our  particular  case  of  expediency  to 
supersede  God's  standing  laws.  If  God  says,  let  your 
women  keep  silence  in  the  churches,  it  is  presumption 
and  impiety  to  answer,  that  they  are  qualified  to  speak 
and  therefore  they  shall ! 

Is  it  alleged  that  good  comes  of  the  practice  ? — that 
you  can  name  the  individuals  that  have  been  impressed 
and  converted  by  hearing  a  female  speak  ?  The  an- 
swer is  still  the  same.  If  it  be  not  in  the  Bible,  if  it 
be  prohibited  there,  it  cannot  be  justified.  How  much 
good  or  evil  it  does,  is  not  the  question  ;  but  whether 
it  is  agreable  to  the  scripture.  People  are  impressed 
by  a  great  many  things  and  good  comes  out  of  evil. 
I  was  acquainted  with  a  youth  who  was  powerfully 
awakened  by  an  instance  of  anger  and  profaneness  ;  but 
I  never  thought  of  enlisting  anger  and  profaneness  in- 
to my  system  of  means  for  converting  men,  on  account 
of  the  good  which  they  did  in  that  particular  instance. 

But  as  for  the  good  which  is  done,  or  supposed  to  be 
done,  by  means  of  this  practice,  it  is  the  conviction  of 
multitudes  of  sensible  people  that  the  mischief  infinite- 


THE    PRACTICAL    CHURCH    MEMBER.  165 

ly  surpasses  the  good.  It  may  serve  to  give  notoriety  to 
a  meeting,  and  to  draw  a  multitude  together,  some  in 
the  simplicity  of  their  hearts  to  approve  and  be  edified, 
perhaps,  but  more  to  gape  and  look  on,  as  they  do  at 
the  Caledonian  Chapel,  where  they  speak  with  tongues  ; 
it  may  serve  to  make  converts  to  a  name,  a  sect,  a  par- 
ty or  a  fashion  in  religion  ;  and  it  may  serve,  possibly, 
to  make  some  converts  to  Christ, — I  will  not  affirm  that 
it  docs  not ;  but  that  it  is,  on  the  whole,  calculated  to 
glorify  God  and  advance  the  cause  of  Christ ;  that  it 
tends  to  elevate  religion  in  the  view  of  the  world,  and  to 
increase  the  ao^re^ate  number  of  converted  souls  ;  and 
that  it  would  \\yz  well  to  introduce  it  into  all  church- 
es ;  is  unhesitatingly  disbelieved,  nay,  upon  the  basis 
of  the  bible  is  confidently  denied* 

But  females  need  not  feel  that  they  are  debared from 
usefulness  because  ';  it  is  not  permitted  unto  them  to 
speak"  in  the  church.  There  are  many  ways  in  which 
they  may  be,  and  are,  to  their  credit,  exceedingly  use- 
ful. In  many  ways  of  efficient,  but  unobtrusive  influ- 
ence, they  are  winning  souls  to  Christ.  They  that  arc 
acquainted  with  woman's  history,  from  the  beginning 
till  now.  or  with  the  signs  and  movements  of  the  times, 
will  hardly  think  her  behind  the  other  sex,  in  the  ser- 
vice of  Christ.  And  I  doubt  not,  when  they  that  be 
wise  shall  shine  as  the  brightness  of  the  firmament, 
and  they  that  turn  many  to  righteousness,  as  the  stars 
forever  and  ever, — that  then  woman  shall  receive  her 
enviable  share  of  the  glory, 


166         THE  PRACTICAL  CHURCH  MEMBER. 

Thy  works,  and  alms,  and  all  thy  good  endeavor, 
Staid  i?ot  behind,  nor  in  the  grave  were  trod  ; 

But,  as  faith  pointed  with  her  golden  rod, 
Followed  thee  up  to  joy  and  bliss  forever. 

HASTY    ADMISSIONS    TO    THE    CHURCH. 

There  has  been  much  futile  reasoning  and  appealing 
to  apostolic  example,  in  favor  of  the  practice  of  receiv- 
ing persons  into  the  church  immediately  on  their  con- 
version. 

That  this  was  done  by  the  apostles  is  true.  But  they 
did  it  with  reasons  which  do  not  exist  at  present.  A 
willingness  to  profess  Christ  then,  was,  in  itself,  a  great- 
ter  evidence  of  genuine  faith  than  such  a  profession  is 
now.  The  times  themselves  "  tried  men's  souls,"  and 
rendered  probation  unnecessary.  For  when  believers 
were  "  made  a  gazing  stock,  both  by  reproaches  and  af- 
flictions," and  were  beset  with  "  manifold  temptations  :" 
when  to  be  cast  out  of  the  synagogue,  and  to  be  scat- 
tered abroad  by  persecutions,  and  to  be  killed,  as  a  ser- 
vice rendered  to  God,  was  the  price  of  Christian  pro- 
fession, it  was  not  difficult,  generally,  for  the  disciples 
to  know  the  spirit  of  those  who  proposed  to  join  them. 
The  thing  most  to  be  apprehended  was,  not  that  the  un- 
sanctified  would  come  forward,  but  that  true  converts 
would  keep  back.*  And  there  were  reasons  which  more 

*  "In  the  primitive  times,  they  made  such  a  profession  [of 
their  faith  and  religious  experience]  at    their  being  added  [i.  e- 


THE  PRACTICAL  CHURCH  MEMBER,        107 

nearly  concerned  the  candidates  themselves.  They 
needed  immediately  the  sympathy  and  fellowship  of  the 
church,  to  sustain  them  against  the  pressure  of  the  times. 
But  the  practice  was  early  discontinued.  It  was  discon- 
tinued, there  is  reason  to  believe,  by  the  apostles  them- 
selves, but  certainly  in  the  first  century,  as  the  reader  of 
church  history  knows.  When  '  the  churches  had  rest." 
and  were  multiplied,  and  it  was  less  embarrassing,  if 
not  more  popular,  to  join  them,  there  was  some  de- 
lay usually  before  candidates  were  received  ;  both  that 
the  church  might  be  better  assured  of  their  piety,  and 
that  they  might  receive,  if  necessary,  the  requisite  in- 
struction in  the  truths  of  the  gospel.* 

It  ;s  doubtless  an  error  to  put  or!  profession  too  long  ; 
but  that  there  should  be  some  interval  between  conver- 
sion and  uniting  with  the  church,  the  following  reasons 
satisfy  us. 

1 .  There  should  be  some  time  for  the  convert  to  ex- 
amine himself.     For  not  all    who   suppose  themselves 

by  ihe  act  itself  of  joining  themselves]  unto  the  church  ;  and 
the  profession  had  this  justifying  circumstance  in  it,  when  they 
endangered  their  very  lives  to  make  it.  I  make  no  doubt  but 
in  such  a  time  of  persecution  the  like  profession  ought  to  be  es- 
teemed sufficient.  But  in  places  where  the  true  religion  is  in 
repute  and  fashion,  then  to  look  for  some  other  justifying  cir- 
cumstance of  a  profession  is  but  a  reasonable  conformity  to 
ihe  custom  and  manner  of  the  apostles." — Cotton  Mather. 
*  See  Murdock's  Mosheim,  Vol.  1  p.  97,  §  5. 


168       THE  PRACTICAL  CHURCH  MEMBER. 

converts,  and  that  with  rejoicing  and  confidence,  really 
are  so.  There  are  some  who  '  anon  receive  the 
word  with  joy,'  but  '  have  no  deepness  of  earth ; 
and  when  the  sun  is  up  they  are  scorched  ;  and  be- 
cause they  have  no  root  they  wither  away.'  '••But  let 
a  man  examine  himself,  (says  the  apostle,)  and  so  let  him 
eat  of  that  bread,  and  drink  of  that  cup." 

2.  There  ought  to  be  some  opportunity  for  the  church 
to  be  satisfied.  The  candidate  comes  to  them,  as  a  new 
subject,  to  be  received  to  their  communion  and  fellow- 
ship. But  this  fellowship,  to  be  real,  must  be  justified 
by  evidence.  It  must  be  founded  on  a  satisfactory 
knowledge  of  the  person's  previous  and  present  habits, 
feelings,  motives,  and  views  of  truth.  But  all  this  can- 
not be  taken  at  sight,  and  upon  the  individual's  sim- 
ple profession,  however  apparently  sincere  ;  when,  for 
aught  we  know,  he  may  be  as  ignorant  of  himself  as 
we  are  of  him,  and  when  we  have  too  much  cause  to  re- 
member that  in  hundreds  of  cases  the  goodness  of 
such  as  have  made  similar  hopeful  professions  has  pro- 
ved but  as  a  morning   cloud,  and  as  the  early  dew. 

"  Our  charity  towards  all  men,  of  whom  we  know  noth- 
ing amiss,  is  to  "  hope  all  things"  and  believe  the  best : 
but  when  we  come  to  make  a  judgment  of  them  that 
lay  claim  to  privileges  with  us,  'tis  but  reason  that  our 
charity  should  require  a  more  positive  evidence  of  the 
qualification  on  which  the  claim  is  made." 

It  is  therefore  due  to  the  members  that  they  should 
have  some  time  for  a  more  private  and  familiar  ac- 
quaintance with  the  candiate,  than  they  can  have  from 


THE  PRACTICAL  CHURCH  MEMBER.       1(59 

his  confession,  or  from  an  immediate  public  examination, 
at  the  instant  of  his  supposed  conversion. 

3.  A  just  concern  for  the  purity  of  the  church.  If 
we  are  required  to  purge  out  the  old  leaven  that  we 
may  be  a  new  lump,  it  is  certainly  proper  that  we  should 
exercise  due  care  to  keep  it  out.  Who  does  not  know 
that  often  there  are  many  more  who  are  disposed  to 
piess  into  the  church  than  are  actually  pressing  into  the 
kingdom  of  heaven.  Especially  is  this  the  fact  in  times 
of  great  and  general  awakening.  Who  does  not  know 
enough  of  revivals,  and  of  mankind,  to  know,  that  it  is 
a  difficult  thing  to  detach  so  large  a  mass  from  the 
world  and  add  it  to  the  church,  as  is  often  done,  with- 
out drawing  some  portion  of  the  world  along  with  it  ? 
How  many  secret  ties  there  are,  binding  the  renewed 
and  unrenewed  together, — ties  of  kindred,  of  compan- 
ionship, of  love,  which  inspire  the  resolve  that  the  one 
shall  not  be  taken  and  the  other  left !  Alas  for  our 
churches  when  this  shall  be  our  practice — when  all  that 
self-delusion  encourages,  or  sympathy  moves,  or  inter- 
est draws,  or  remorse  and  fears  impel,  shall  be  admit- 
ted without  delay! 

What  is  the  object  of  examining  candidates  at  all?  It 
is  to  keep  our  churches  pure.  If  once  this  practice  be 
given  up  (says  Owen.)  "  a  world  of  unqualified  per- 
sons will  soon  fill,  and  pester  and  corrupt  the  house  of 
God,  and  cause  him  to  go  far  off  from  his  sanctuary. 
We  may  then  justly  fear  that  these  golden  candlesticks 
will  be  no  longer  so,  but   become   dross  and    tin,   ami 

15 


170        THE  PRACTICAL  CHURCH  MEMBER. 

reprobate  silver,  until  the  Lord  has  rejected  them." 
But  we  may  almost  as  well  dispense  with  the  prac- 
tice of  examining  at  all  as  to  admit  persons  immediately 
upon  their  professed  conversion. 

I  do  not  know  that  any  definite  rule  can  be  laid 
down  as  to  the  length  of  time  which  should  elapse  be- 
fore admission,  or  that  this  is  desirable.  It  depends 
much  on  circumstances — the  previous  habits  of  the 
candidate, — his  natural  temperament, — his  knowledge 
— his  years,  perhaps,  and  the  clearness  of  his  present 
views  and  feelings. 

GENERAL    OBSERVANCE    OF    ORDER. 

This  chapter  on  measures  may  be  properly  concluded 
with  some  remarks  on  the  importance  of  a  general  ob- 
servance of  established  order. 

An  interest  so  extended  as  the  church  of  Christ, 
and  in  which  so  great  a  variety  of  persons  are  concern- 
ed, must  have  some  general  rules  of  propriety  accord- 
to  which  its  affairs  are  to  be  conducted.  All  societies 
have  such  rules.  They  are  not  always  exactly  defined 
and  written,  but  they  are  such  that  it  is  not  difficult  for 
modesty  and  good  sense  to  keep  within  them. 

These  rules  must  not  be  disregarded.  Every  essen- 
tial departure  from  them  is  of  mischievous  tendency.  It 
may  be  convenient  to  do  certain  things,  in  certain  cases, 
when  it  would  not  be  best  on  the  whole.  It  might  be 
convenient  sometimes  for    an  unlicensed   student   to 


THE  PRACTICAL  CHURCH  MEMBER. 


171 


preach}  or  for  an  unorclained  licentiate  to  administer  or- 
dinances ;  it  might  appear  to  be  well,  in  the  view  of 
some,  for  the  ardent  brethren  of  one  church  to  push 
their  labors  into  another  ;  or  for  a  "  revival  preacher' ' 
to  throw  himself  with  violence  into  the  parish  of  a  min- 
ister whom  he  thought  deficient  in  zeal;  it  might  be 
pleasant  to  some,  and  very  lively  and  edifying,  accord- 
ing to  their  notions  of  edification,  that  every  one, 
when  we  come  together,  should  have  a  psalm,  a  doc- 
trine, a  tongue,  a  revelation,  an  interpretation.  But 
think  of  the  consequences  of  these  things.  What  con- 
fusion and  disorder  are  introduced  among  us  !•  What 
disgusts  and  alienations  !  What  discredit  to  religion! 

If  one,  following  his  own  particular  humor,  may 
break  down  the  fence  on  one  side,  another  will  do  the 
same  on  another  side,  till  we  have  no  acknowledged  or- 
der, and  are  become  "  like  a  city  broken  down  and  with- 
out walls."  There  may  be,  possibly,  too  much  regard 
to  order,  too  punctilious  an  observance  of  forms  ;  but  too 
much  is  better  than  none. 

The  founders  of  the  Congregational  order  were  emi- 
nently  lovers  of  liberty  ;  and  they  introduced  into  their 
system  as  much  freedom  as  they  could  without  licen- 
tiousness. They  set  up  no  superfluous  landmarks.  They 
run  no  unnecessary  lines.  But  they  respected  decency 
not  less  than  liberty,  and  feared  licentiousness  not  less 
than  despotism.  "There  is  a  liberty,  (said  one  of  their 
excellent  magistrates)    which  is  affected  both   by  men 


172  THE    PRACTICAL    CHURCH    MEMBER. 

and  beasts  to  do  what  they  list ;  and  this  liberty  is  in- 
consistent with  authority,  impatient  of  all  restraint.  By 
this  liberty  suinus  omnes  deteriores  ;  [we  Lie  all  debased] 
'tis  the  grand  enemy  of  truth  and  peace,  and  all  the 
ordinances  of  God  are  bent  against  it."*  They  estab- 
lished their  regulations  with  great  prayerfulness  and  con- 
sideration, and  with  equal  knowledge  of  the  Bible  and 
of  men.  Under  these  regulations  our  churches  have, 
for  above  two  centuries,  enjoyed  unparalleled  prosperity. 
And  it  were  impiety,  it  were  treason  now,  to  break 
down  a  system  which  has  been  blessed  of  God,  and  re- 
spected of  men,  so  eminently  and  so  long. 
* 

*  Winthrop. 


CHAPTER  X. 

RELATIONS  OF  CHURCH  AND  SOCIETY—PARISH 
AFFAIRS. 

There  is  but  one  case  in  which  the  church  and  the 
society  act  in  separate  capacities  ;  namely,  in  the  settle- 
ment of  a  Pastor.  And  in  this  they  must  act  harmoni- 
ously, or  not  at  all ;  their  concurrence  being  necessary 
to  an  election.  In  all  other  cases,  where  their  common 
interests  are  concerned,  they  act  as  one  body. 

In  settling  a  minister  the  order  of  proceeding  is 
this. 

The  candidate  usually  preaches  for  a  short  term  upon 
trial,  especially  if  he  be  young  in  the  ministry,  at  the 
invitation  of  a  joint  committee  of  the  church  and  so- 
ciety. 

The  question  of  giving  a  call  is  first  tried  in  the 
church.  If  agreed  to  here,  the  vote  is  communicated 
to  the  society,  inviting  its  concurrence.  In  both  bodies 
the  majority  decides. 

The  call,  being  concurred  in  by  the  society,  is  offi- 
cially transmitted  to  the  Pastor  elect,  by  the  commit- 
tee ;  who  are  expected  to  communicate  to  him  the 
state  of  the  vote,  the  proposed  terms  of  salary,  with 
such  other  facts,  or  circumstances,  as  it  may  be  impor- 
tant to  him  to  know. 

If  the  call  be  accepted,  the  usual  council  is  convened 
15* 


174        THE  PRACTICAL  CHURCH  MEMBER. 

to  attend  to  the  ordination ;  before  whom  the  commit- 
tee lay  the  respective  votes  and  doings  of  the  church 
and  society,  with  the  answer  received,  and  other  docu- 
ments, if  there  are  any,  which  the  council  may  need. 

So  various  are  the  tastes  and  characters  of  men,  that 
perfect  unanimity  is  not  often  to  be  expected  in  an  af- 
fair of  this  kind.  But  it  is  important  to  have  as  near 
an  approximation  to  unanimity  as  may  be.  If  the  mi- 
nority be  large,  the  candidate  will  not  generally  think  it 
best  to  accept.  Or  if  he  does,  the  prospect  of  his  use- 
fulness is  doubtful. 

For  the  grounds  on  which  the  church  has  a  separate 
action  from  the  society,  and  takes  precedence  of  it,  in 
calling  a  minister,  (the  propriety  of  which  is  indisputa- 
ble, and  which  ought  not  to  be  departed  from.)  the 
reader  may  consult  Mather's  Ratio  Disciplinae,  and 
Upham's  work*  with  the  same  title.  The  principai 
and  obvious  reason  is,  the  securing  a  faithful  ministry. 
it  often  happens  that  the  majority  of  voters  in  society 
are  not  religious  persons.  It  often  happens  that  num- 
bers of  them  are  worldly,  vain,  or  perhaps,  immoral, 
and  that  some  are  favorable  to  unwholesome  doctrines, 
or  to  a  lax  and  compromising  discharge  of  ministerial 
duty  ;  and  as  such  persons  are  too  apt  to  consult  their 
worldly  tastes  and  interests,  there  would  be  danger  of 
an  unhappy  election.  It  is  true  that  the  present  ar- 
rangement cannot  always  prevent  such  a  choice,  but  it 

*  A  book  which  every  Minister  should  own. 


THE    PRACTICAL    CHURCH    MEMBER.  175 

affords  as  much  security  as  the  case  admits  of.  Two 
majorities  are  not  so  easily  secured  as  one.  And  how- 
ever the  society  may  vote,  the  distinct  voice  of  the 
church,  unless  the  salt  have  lost  its  savor,  will  be  for 
purity  and  faithfulness.  The  usage  in  question  is  scrip- 
tural, Congregational,  and  safe. 

SUPPORT    OF    THE    MINISTER. 

The  duty  of  providing  for  the  maintenance  of  those 
who  preach  the  gospel  is  so  obvious,  that  to  reasonable 
people  there  needs  no  argument  on  the  subject.  As, 
however,  there  are  many  who  have  never  distinctly  con- 
sidered it,  and  have  but  feeble  convictions  with  regard 
to  it,  while  others  deny  and  decry  the  duty,  it  may  not 
unprofitably  occupy  some  pages  in  this  volume. 

It  is,  in  the  first  place,  a  matter  of  necessity  that  the 
people  support  the  minister. 

The  work  of  the  ministry  is  such  as  to  forbid  his  sup- 
porting himself;  and  how  is  he  to  live  ? 

The  Bible  enjoins  it  on  him  to  give  himself  entirely 
to  his  work.  The  work  of  the  ministry  is  to  be  his  one 
and  all-absorbing  employment,  to  the  exclusion  of  every 
secular  avocation.  1  Tim.  iv :  13 — 16.  2  Tim.  iv : 
1,  2. 

The  work  requires  such  exclusive  devotion.  It  is 
enough,  and  more  than  enough,  for  all  his  time,  all  his 
strength,  and  all  his  mind.     There  are  those  who  ima- 


176        THE  PRACTICAL  CHURCH  MEMBER. 

gine  that  the  minister's  office  is  for  six  days  in  the  week 
a  sinecure,  and  that  the  seventh  requires  but  a  little 
talking,  which  costs  nothing.  Such  persons  know  as 
much  of  the  subject  as  the  clown  knows  "  what  is 
done  in  the  cabinet."  Of  the  mental  labors  of  the 
minister,  more  wasting  than  those  of  any  other  profes- 
sion ;  of  the  multitude  of  demands  made  upon  his  time 
and  mind,  not  only  in  the  pulpit  and  the  lecture  room, 
but  by  the  sick  bed,  the  house  of  mourning,  and  the 
grave ;  of  his  responsibilities,  anxieties,  watchings, 
prayers;  of  his  duties  abroad,  as  well  as  at  home,  at 
anniversaries,  ordinations,  councils,  &c.  they  have  no 
notion. 

That  some  ministers  make  an  easy  matter  of  their 
office,  I  do  not  question ;  but  there  is  no  faithful  min- 
ister who  does  not  envy  the  farmer  at  his  plough,  or  the 
mechanic  in  his  workshop.  Go  into  any  faithful  min- 
ister's parish,  and  there  is  seldom  a  man  in  it,  even  the 
most  worldly,  that  has  so  few  free  hours  as  he.  The 
minister,  says  one,  "  is  the  only  person  to  whom  the 
whole  economy  of  Christianity  gives  no  cessation,  nor 
allows  him  so  much  as  the  Sabbath  for  a  day  of  rest." 
The  care  of  every  religious  interest  of  the  church  and 
parish,  and,  (in  this  age  of  benevolent  enterprize,)  I 
had  almost  said,  of  the  world,  devolves  itself  upon 
him. 

It  is  therefore  obvious  that  he  has  no  time  or  mind 
to  devote  to  a  secular  calling  to  obtain  a  subsistence. 


THE  PRACTICAL  CHURCH  MEMBER.        177 

He  must  either  live  of  the  gospel,  or  else  leave  it,  or 
starve. 

If  he  attempt  to  support  himself,  his  sacred  profes- 
sion must  sutler.  There  is  distraction  between  the  two 
objects;  and  either  in  this  or  in  that,  and  indeed  in 
both,  the  man  must  be  unfruitful.  The  experiment 
has  been  abundantly  tried ;  and  the  result  is  known  in 
too  many  melancholy  instances  of  a  ministry  careworn 
and  barren,  if  not  secularized  and  half  apostate. 

This  is  not  all.  While  the  profession  of  the  minister 
precludes  a  support  from  secular  earnings,  it  at  the  same 
time  subjects  him  to  many  expenses  which  are  not  inci- 
dent to  other  callings. 

I  will  not  speak  of  the  large  expense  of  his  educa- 
tion,— for  which  many  leave  the  college  and  the  semi- 
nary in  debt.  There  are  other  expenses  to  which  he 
is  always  subject ;  as  those  of  hospitality,  travel,  books, 
postages,  and  the  like. 

Nor  can  he  conform  to  his  circumstances,  however 
poor,  as  others  can.  If  he  were  a  private  man,  his  ap- 
parel might  be  cheaper.  But  a  people  do  not  wish  to 
see  their  minister  in  a  very  coarse  or  threadbare  dress, 
especially  on  public  occasions.  If  he  were  in  a  private 
station,  he  might  occupy  a  smaller  house,  or  one  less 
central,  and  of  smaller  rent.  But  you  would  not  wish 
your  minister  to  entertain  the  strangers  that  visit  your 
place,  in  a  tenement  so  narrow  as  to  be  destitute  of 
lodgings,  or  so  incommodious  as  to  oblige  him  to  say 
to  all,  you  must  go  elsewhere :  there  is  no  room  for 


173       THE  PRACTICAL  CHURCH  MEMBER. 

you  here.  By  compelling  him  to  aisown  the  duties  of 
hospitality,  you  would  bring  either  a  suspicion  of  penu- 
riousness  on  him;  which  is  an  unfortunate  character 
for  a  minister  ;  for  one  of  the  duties,  as  well  as  virtues, 
of  the  minister  is,  that  he  be  "  a  lover  of  hospitality  :?; 
or  else  the  charge  upon  yowselves,  of  starving  your 
minister ;  which  is  an  unfortunate  character  for  a 
people. 

It  is  therefore  a  matter  of  necessity,  that  he  receive 
his  support  from  the  people. 

But  take  another  view  of  the  subject.  It  is  just 
and  reasonable  that  he  should.  For  he  labors  for  the 
people's  benefit.  He  leaves  other  professions,  and  his 
own  interest,  to  be  useful  in  this.  Others  labor  for 
themselves.  The  husbandman  toils  at  the  plough  with 
the  expectation  of  enriching  lis  own  granary.  The 
merchant  traffics  for  gain  to  be  appropriated  to  himself 
and  family.  The  mechanic  sells  his  wares  at  a  price. 
The  physician  sends  his  bill ;  the  lawyer  his  amount  of 
fees.  The  laborer  expects  his  wages.  But  the  minis- 
ter labors  with  no  such  immediate  view  to  his  own  emol- 
ument. He  alone,  of  men,  goes  and  comes,  studies, 
thinks,  and  labors,  for  the  good  of  others,  and  keeps 
no  reckoning.  He  foregoes  emolument,  spends  his 
time,  wastes  his  health,  is  a  Ftranger  to  ease,  for  their 
sake.  Upon  what  principle  is  it,  of  justice,  or  of  hon- 
or, that  he  should  do  this  and  not  be  so  much  as  fur- 
nished with  needful  food  and  raiment  ?     Have  they  a 


THE  PRACTICAL  CHURCH  MEMBER.  179 

natural  claim  to  his  services  ?  Have  they  a  right  to 
command  them?  Not  at  all.  He  is  naturally  as  "  free 
from  all  men"  as  others  are ;  and  has  made  himself  "  a 
servant  to  all,"  only  at  their  invitation,  and  by  his  own 
consent. 

It  is  therefore  just  that  he  should  receive  his  support; 
leaving  the  necessity  of  it  out  of  view. 

But,  thirdly,  The  Bible  inculcates  the  duty.  It  has 
no  reserve  or  delicacy  on  the  subject.  He  that  calls 
ministers  to  their  work  has  taken  care  that  they  be  sup- 
ported. He  has  manifested  even  a  solicitude  on  the 
subject  which  is  very  observable.  Under  the  Jewish 
dispensation  he  charged  the  Levites  with  the  service  of 
the  sanctuary,  and  gave  for  their  subsistence  the  tithes 
and  offerings  of  their  brethren  ;  and  he  repeatedly 
charges  the  latter  never  to  forget  this  duty,  lest  the  for- 
mer, deprived  of  their  only  dependance,  should  fail  for 
want  of  bread.  "  Take  heed  to  thyself  that  thou  for- 
get not  the  Levite  as  long  as  thou  livest  upon  the 
earth."  And  again,  giving  the  reason,  "  The  Levite 
that  is  within  thy  gates  ;  thou  shalt  not  forsake  him ; 
for  he  hath  no  part  or  inheritance  with  thee."* 

When  our  Lord  sent  forth  the  twelve  to  preach,  he 
said,  "  Provide  neither  gold,  nor  silver,  nor  brass,  in 
your  purses:  nor  scrip  for  your  journey,  neither  two 
coats,  neither  shoes,  nor  yet  staves  ;  for  the  workman  is 

*Deut.  xii.  19,  xiv.  27.  See  Numbers  xviii.  20,21.  Duet. 
xviii.  1—8. 


180      THE  PRACTICAL  CHURCH  MEMBER. 

worthy  of  his  meat.  Again,  when  he  sent  forth  the 
seventy,  he  gave  them  a  similar  direction,  adding,  as 
before,  that  c;  the  laborer  is  worthy  of  his  hire." 

Paul  is  full  on  the  subject.  "  Let  him  that  is  taught 
in  the  word  communicate  unto  him  that  teacheth,  in 
all  good  things." — "  Let  the  elders  that  rule  well  be 
counted  worthy  of  double  honor,  especially  they  who 
labor  in  word  and  doctrine.  For  the  scripture  saith, 
"  Thou  shall  not  muzzle  the  ox  that  treadeth  out  the 
corn  :  And,  The  laborer  is  worthy  of  his  reward." — 
"  Who  goeth  a  warfare  any  time,  at  his  own  charges? 
who  planteth  a  vineyard,  and  eateth  not  of  the  fruit 
thereof?  or  who  feedeth  a  flock,  and  eateth  not  of  the 
milk  of  the  flock  ?  Say  I  these  things  as  a  man  ?  or 
saith  not  the  law  the  same  also  ?  For  it  is  written  in  the 
law  of  Moses,  Thou  shalt  not  muzzle  the  mouth  of  the 
ox  that  treadeth  out  the  corn.  Doth  God  take  care  for 
oxen  ?  Or  saith  he  it  altogether  for  our  sakes  ?  For  our 
sakes,  no  doubt  this  is  written  :  that  he  that  ploweth 
should  plow  in  hope ;  and  that  he  that  thresheth  in 
hope  should  be  partaker  of  his  hope.  If  we  have  sown 
unto  you  spiritual  things,  is  it  a  great  thing  if  we  shall 
reap  your  carnal  things  ?  Do  ye  not  know  that  they 
which  minister  about  holy  things  live  of  the  things  of 
the  temple  ?  and  they  which  wait  at  the  altar  are  par- 
takers with  the  altar  ?  Even  so  hath  the  Lord  ordained 
that  they  which  preach  the  gospel  should  live  of  the 
gospel."* 

*Matt.  x.  7— 11.  Luke  x.  1—9.  Gal.  vi.  6.  1  Tim.  v.  17,  18. 
1  Cor.  ix.  7—14. 


THE  PRACTICAL    CHURCH    MEMBER.  181 

The  duty  being  established,  the  following  are  obvious 
inferences. 

1.  A  minister's  salary  is  not  a  gratuity,  but  a  just  ob- 
ligation on  the  people's  part.  It  is  that  which  could 
not  be  withheld  without  injustice,  not  to  say  impiety. 
Of  course,  each  individual,  contributing  his  part,  should 
not  say  within  himself  "  I  give  this,"  But,  "  I  do  it  in 
discharge   of  an    obligation." 

2.  If  a  minister  be  entitled  to  a  support  at  all,  he  is 
entitled  to  a.  full  support.  He  is  entitled  to  live  of  the 
gospel,  i.  e.  to  a  living,  or  support.  I  will  not  discuss 
the  quantum.  If  an  expensive  education,  if  talents, 
industry,  laboriousness,  if  moral  worth  and  exclusive 
devotedness  to  the  public  good,  were  to  be  made  the 
basis  of  the  calculation,  he  would  be  entitled  to  as  good 
an  estate  as  the  same  qualities  might  secure  to  him  in 
another  profession.  But  the  minister's  reward  is 
not  of  this  world.  It  is  not  in  houses  and  lands,  but 
in  crowns  of  rejoicing  in  the  day  of  the  Lord  Jesus.  It 
is  not  desirable,  probably,  that  he  should  be  rich  ;  but  he 
ought  not  to  be  absolutely  poor.  "  Give  me  neither 
poverty  nor  riches,"  may  the  minister  say,  as  well  as 
others.  A  comfortable  support  is  necessary  ;  some- 
thing more  than  this  is  reasonable.  He  should  be  pro- 
vided tor,  not  only  as  long  as  he  is  able  to  preach,  but  as 
long  as  he  lives  ;  and  his  children  also,  till  they  are  of 
an  age  to  be  above  dependence. 

That  he  should  be  free  from  present  embarrassment. 
16 


182         THE  PRACTICAL  CHURCH  MEMBER. 

and  above  all  reasonable  anxiety  in  regard  to  the  future 
is  essential  to  his  efficiency  and  usefulness. 

But  it  is  too  often  the  policy  of  a  parish  to  ascertain 
by  calculation  upon  how  small  a  sum  its  minister  can 
barely  live.  And  too  many  ministers  are  barely  subsist- 
ing for  the  present ;  are  straitened  even,  from  day  to 
day,  with  their  utmost  economy;  and  are  trusting  in 
God  for  the  future — How  they  are  to  live  when  health 
fails  them,  how  their  children  are  to  be  educated,  or 
their  families  supported,  in  case  of  their  death,  is  known 
only  to  God.  But  to  the  man  of  God  that  trust  is 
sufficient.     God  will  take  care  of  his  own. 

3.  It  is  the  practice  of  some  to  withdraw  or  keep 
themselves  from  any  legal  connexion  with  ecclesiastical 
societies,  because  such  connexion  subjects  them  to  a 
share  in  the  support  of  the  minister,  and  other  cur- 
rent expenses.  If  the  money  be  raised  by  tax,  they 
are  not  holden ;  if  by  rent  of  pews,  they  do  not  bid  ; 
if  by  subscription,  they  sign  nothing,  or  if  they  do, 
their  pride  compounds  with  their  selfishness,  in  a  small 
sum  that  passes  for  a  subscription.  I  say  their  pride, 
for  their  conscience,  I  fear,  has  nothing  to  do  with  the 
business. 

But  let  such  reconcile  their  course  as  they  can  with 
honor,  justice,  and  the  bible.  It  is  probable  indeed, 
that  many  adopt  this  policy  without  much  reflection. 
But  they  ought  to  consider  that  there  is  both  impiety  in 
it  towards  God,  and  a  threefold  injustice  as  it  regards 


THE  PRACTICAL  CHURCH  MEMBER.        183 

man.  It  is  unjust  to  their  minister, — but  that  is 
the  least  consideration  ;  it  is  unjust  to  their  neigh- 
bors, who,  in  addition  to  their  own  share  of  the  com- 
mon burthen,  are  forced  to  assume  that  which  these 
delinquents  refuse;  and  unjust  to  themselves  and  fami- 
lies, who.  of  all  concerned,  are  in  reality  the  greatest 
sufferers.  * 

4.  We  see  how  much  reason  there  is  for  the  cry  of 
"  hireling''  against  salaried  ministers.  This  insidious 
cry  is  often  raised  by  the  infidel  and  ungodly  ;  but  not 
exclusively  by  them.  It  has  been  too  often  raised  by 
mistaken  (but  I  hope  well  meaning)  christians.  But 
all  the  prejudice  they  can  raise  is  laid  at  once  by  com- 
mon sense  and  the  bible.  Call  it  i  hire?  if  you  will : 
what  does  the  bible  call  it  ?  It  says  the  laborer  (mean- 
ing the  minister,)  is  worthy  of  his  hire.  Let  no  christ- 
ian hold  this  illiberal  language  till  he  is  wiser  than  his 
bible,  and  would  have  his  minister  to  be  more  disinter- 
ested than  Paul. 

All  denominations  of  christians  have  found  it  neces- 
sary, notwithstanding  some  experiments  to  the  contrary, 
in  some  mode  or  other,  to  provide  for  the  support  of 
their  ministers.  The  Presbyterians,  Episcopalians  and 
others,  do  it  by  fixed  salaries.  The  Methodists  support 
their  preachers  liberally,  but  in  a  manner  peculiar  to 
themselves.*     I  am   acquainted  with  churches  of  but 

•  The  allowance  to  a  travelling  preacher  is,  for  himself  $100 


184  THE    PRACTICAL    CHURCH    MEMBER. 

one  denomination  in  New  England,  that  have  dispensed 
with,  and  condemned  a  stipulated  support.  The  con- 
sequence has  been  as  might  be  expected.  Their  min- 
isters have  been  obliged  to  resort  to  various  mechanic 
or  other  employments.  I  knew  one  a  post  rider;  an- 
other a  cordwainer;  another  a  rope  maker.  And  their 
preaching  corresponded.  It  had  moft  of  the  dust  of 
the  workshop  than  of  the  beaten  oil  of  the  sanctuary. 
Good  men,  I  doubt  not,  they  were  ;  but  lean  in  their 
knowledge  of  the  Scriptures  and  of  much  besides  that 

and  his  travelling  expenses;  for  his  wife  $100;  for  each  of 
his  children  under  the  age  of  seven  $16,  over  that  age  and  un- 
der fourteen,  $24,  annually.  Preachers  whose  wives  are  dead 
are  allowed  for  each  child  a  sum  sufficient  to  pay  the  hoard  of 
such  child,  or  children,  while  under  the  specified  age. 

A  house  is  also  to  be  provided  for  the  family  of  the  preach- 
er, and  furnished  "with  at  least  heavy  furniture,"  rent  free; 
also /we?  and  tahlt  expenses.  , 

A  house,  fuel,  and  table  expenses  are  to  be  furnished  like- 
wise for  the  presiding  elder  of  the  district. 

The  support  of  the  preacher  does  not  cease  with  his  ac- 
tive service.  "The  allowance  of  superannuated,  worn  out, 
and  supernumerary  preachers  shall  be  one  hundred  dollars  an- 
nually. 

"  The  annual  allowance  of  the  wives  of  superannuated, 
worn  ou%  and  supernumerary  preachers,  shall  be  one  hund- 
red dollars. 

"The  annual  allowance  of  the  widows  of  travelling,  su- 
perannuated, worn  out,  and  supernumerary  preachers,  shall 
be  one  hundred  dollars. 

"The  orphans  of  travelling,  supernumerary,  superannuated- 


PRACTICAL    CHURCH    MEMBER.  185 

a  minister  should  know ;  and  fanciful  and  incorrect  in 
their  biblical,  or  rather  unbiblical,  expositions.  And 
leanness  and  bigotry  characterize  the  churches  which 
have  been  edified  by  their  ministry. 

5.  The  consequences  of  the  non-fulfilment  of  this 
duty. 

Whatever  these  may  be  as  they  affect  the  minister, 
personally,  they  are  more  disastrous  as  they  affect  the 
people.     The  minister  is  a  man  of  like  infirmities  as 

aud  worn  out  preachers,  shall  be  allowed  by  the  annual  con- 
ferences, the  same  sums  respectively,  which  are  allowed  to 
the  children  of  living  preachers.*' — Book  of  Discipline. 

I  quote  these  thing-  because  it  is  the  idea  of  some  that 
Methodist  preachers  live  on  air:  but  more  especially  because 
some  of  these  provisions,  which  respect  superannuated  aud 
worn  out  preachers,  and  their  dependent  offspring,  are  very 
commendable,  and  worthy  of  the  consideration  of  other  de- 
nominations. 

As  to  supernumerary  preachers,  I  presume  there  are  not 
mauy  among  the  Methodists.  rf  there  are.  the  propriety  of 
supporting  them  I  should  think  questionable.  The  laborer  is 
worthy  of  his  hire:  but  the  bible  says  nothing  about  "super- 
numeraries'*— men  for  whom  no  employment  can  be  found  in 
the  vineyard  of  the  Lord. 

The  money  for  defraying  these  expenses  comes,  of 
course,  as  it  ought,  from  the  people — either  directly  or  indi- 
rectly. In  no  denomination  are  collections  more  frequently 
called  for,  with  a  view  to  the  support  of  its  preachers,  and 
to  other  current  expenses.  There  is  no  alchimy  in  Methodism 
any  more  than  in  other  sorts  of  religion. 
16* 


6  THE    PRACTICAL    CHURCH    MEMBER. 

lers.     He  is  as  naturally  cheered  or  depressed,  stim- 

u|  ited  or  disheartened  by  circumstances,  as  other  men. 

N  ^r  can  he  be  all  that  a  minister  is  expected  to  be,  and 

t  be  something  else,  at  the  same  time.     And  it  should 

be  remembered  that  whatever  loss  of  vivacity,  or  effi- 

lancy,  or  time,  his  ministry  suffers,  in  consequence  of 

the  people's  neglect  to  provide  for  him,  the  loss  is  emi- 

ntly  theirs.     The  work  of  the  ministry,  his  proper 

ork,  is  to  them  the  most  important  work  in  which  he 

can  be  occupied.     They  must  allow  him  to  "  meditate 

pon  these  things/'— not  upon  his  debts  and  distresses 

and  means  of  living;  and  to  "give  himself  wholly  to 

hem,"  and   not  in  part  to  some  worldly  avocation;  if 

sey  would  have  his  ''profiting  appear  to  all.'     If  the 

efficiency  of  a  too  slender  support  is  to  be  made  up  by 

omebody,  it  had  better  be  done  by  them  than  by  him. 

I  f  I  hire  a  laborer  to  do  an  important  work   for  me, 

hich  shall  require  his  exclusive  attention, — to  tend  my 

eld,  for  example, — it  were  better  to  give  him  his  meals 

han  to  compel  him  to  earn  them  elsewhere,  at  the  ex- 

]  >ense  of  half  his  time.     Weeds  and  a  starveling  crop 

ill  tell  me  so,  in  the  end. 

A  people  who  are  not  willing,  or  not  careful,  duly  to 
provide  for  their  minister,  are  not  in  a  state  of  mind  to 
be  much  profited  by  his  labors.  There  is  evidence  that 
they  do  not  esteem  him  very  highly  in  love  for  his 
work's  sake. 

They  are  not  likely  toprayfw  /mw,atleast  notsincere- 
iy.   "It  is  curious  to  hear  (says  Mr.  James)  how  some  per- 


THE  AL  CHURCH  MEMBER.       187 

sons  will  entreat  of  God  to  bless  their  minister  in  his 
basket  and  his  store,  while  alas!  poor  man,  they  have 
taken  care  that  his  basket  should  be  empty,  and  his 
store  nothings  Is  not  this  mocking  both  God 

and  his  minister  with  a  solemn  sound  upon  a  thought- 
less tongue  ?" 

They  have  no  right,  to  expect  the  blessing  of  God. 
If  it  be  covetousness,  or  indifference,  which  causes  their 
neglect,  these  not  !!ie  feelings  which  God  approves. 
We  have  seen  that  such  neglect  is  contrary  to  his  re- 
quirements. He  considers  it  a  wrong  done  to  him- 
self. God  has  remarkably  shown  himself  interested  in 
the  just  claims  of  t  laborer ;  and  expresses  his  indig- 
nation at  the  o  ••  ithold  their  wages.  Jas.  v.  4. 
Does  God  concern  himself  thus  for  the  wages  of  the 
laborer  of  the  field,  and  is  he  indifferent  to  the  suste- 
nance of  his  ministers  Nay,  doth  God  take  care  for 
oxen?  for  the  faithful  hboring  animal ;  and  not  for  his 
faithful  servants     ho  labor  for  him? 

He  has  called  !  nisters  to  their  work   with  a 

scripture  provision  bei>re  their  eyes,  of  support.  If 
this  is  witheld.  he  will  ke  care  of  his  servants,  but  it 
will  not  be  for  the  good  of  the  delinquents.  He  calls 
it  robbery, — a  robbing  of  him;  and  declares  it  to  be  a 
reason  of  his  witholding  his  blessing.* 

Finally ;  it  is  no  less  the  interest  than  it  is  the  duty 
*  Mai.  iii.  8— 10—  Compare  with  Nomb.  xviii.  20,  21,  31. 


138  THE    PRACTICAL    CHURCH    MEMBER. 

of  the  people  to  support  their  minister.  It  is  their 
privilege  to  do  whatever  is  necessary  to  make  his  minis- 
try amono1  them,  unembarrassed,  cheerful,  and  efficient. 
They  can  well  afford  to  do  this,  even  in  a  pecuniary 
view.  There  is  no  devoted  minister  who  does  not 
benefit  even  the  pecuniary  interests  of  his  people  great- 
lv  beyond  the  amount  of  his  stipend.  All  that  his  in- 
fluence does  to  save  them  from  sin,  saves  them  from 
that  which  is  more  expensive  than  godliness.  Look  at 
the  parish  which  is  blest  with  a  faithful  minister,  and  at 
another  which  is  blest  with  none  :  compare  the  sobriety 
and  thrift  of  the  former,  with  the  vices  which  prevail  in 
the  other,  its  inebriates  and  idlers,  its  frolics  and  ex- 
travagances, its  litigations,  and  many  other  tax-levying 
iniquities,  more  exorbitant  than  the  publicans  of  old ; 
and  this  shall  settle  the  point,  that  the  christian  minis- 
try is  worth  more,  incomparably  more,  I  say,  in  a  pe- 
cuniary view,  than  it  costs. 

But  what  is  it  worth  in  a  religious  view  !  If  it  hath 
pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe,  and  if  thus  you  and  your  children 
be  saved  ;  if  while  you  spare  something  of  your  tem- 
poral substance  for  the  support  of  your  minister,  he  is 
instructing  you  in  that  wisdom  whose  fruit  is  better  than 
gold,  and  leading  you  up  to  an  inheritance  incorrupti- 
ble and  undenled,  and  that  fadeth  not  away,  how  im- 
measurably are  you  the  gainer !  How  much  is  receiv- 
ed beyond  what  is  given  ?  And  how  blind,  how  mis- 
erable the  policy,  which  prefers  the  incomputable  costs 


THE  PRACTICAL  CHURCH  MEMBER.        189 

and  losses  of  sin,  pecuniary  and  moral,  temporal  and 
eternal,  to  the  trilling  burthen  of  a  minister's  subsis- 
tence averaged  upon  the  community ! 

DIFFERENT    MODES    OF    PROVIDING     FOR    PARISH    EX- 
PENSES. 

1.  The  original  mode  of  raising  the  Pastor's  support, 
in  New  England  was  by  tax.  Meeting-houses  were 
built,  and  other  parish  expenses  provided  for,  in  the 
same  way. 

This  mode  is  strictly  equitable.  Taxation  is  gradua- 
ted according  to  individual  ability.  It  is  right  that 
each  member  of  the  community,  enjoying  a  common 
benefit,  should  bear  his  part  of  the  common  burthen 
according  to  his  means.  This  principle  is  so  obvious, 
that  it  is  universally  acted  on  in  civil  affairs.  Any  oth- 
er mode  of  raising  subsidies  would  occasion  a  murmur 
from  one  extreme  of  the  land  to  the  other. 

This  was  the  mode  originally  established  by  God 
himself  for  the  support  of  religion.  Under  the  Mosaic 
dispensation,  and  earlier  than  that,  each  man  paid  his 
tithes,  or  tenths;  which  was  strictly  a  tax.  It  was  a 
levy  graduated  to  each  person's  ability,  or  means,  as 
our  parish  rates  are.  The  same  principle,  or  what  is 
equivalent  to  it,  is  recognized  in  the  New  Testament, 
(1  Cor.  xvi.  2)  where  each  person  is  required  to  lay 
by  for  the  purposes  of  the  gospel  as  God  hath  prospered 
him;  i.  e.  according  to  his  ability. 

For  a  century  and  a  half  there  was   no  objection  to 


190  THE    PRACTICAL    CHURCH    MEMBER. 

this  mode  in  New  England,  the  people  being  ail  of  one 
denomination,  and  sensible  enough  of  the  importance 
of  religion  to  be  willing  to  support  it.  But  as  the  state 
of  society  has  changed,  taxation  for  the  support  of  the 
gospel  has  met  with  many  obstacles  from  unreasonable 
and  disaffected  men,  and  has  been  laid  aside,  to  a  gi eat- 
er or  less  extent,  for  other  modes. 

•2.  A  common  mode  has  been  an  annual  sale,  or  rent, 
of  pews.  This  method  has  one  advantage,  as  it  has 
done  away,  where  it  is  adopted,  the  old  custom  of 
seating  the  meeting-house;  a  custom  which  still  exists 
in  many  places.  This  wras  a  delicate  business,  and  too 
often  occasioned  unpleasant  feelings.  It  never  could 
have  been  practised  so  long  and  so  amicably  by  a  peo- 
ple less  characterized  by  deference  for  public  order 
than  the  descendants  of  the  Pilgrims.  This  method 
has  also  other  advantages.  By  appealing  to  the  selfish 
principle,  it  secures  generally  a  prompt  and  cheerful 
accomplishment  of  the  object.  The  money  is  raised, 
and  every  body  is,  or  ought  to  be,  satisfied.  It  calls  the 
people  together,  and  annually  revives  their  interest  in  the 
society's  concerns.  And  it  heightens  the  value  of  a  seat 
in  the  house  of  God,  in  each  man's  feelings,  as  he  has 
voluntarily  paid  a  sum  for  it.  What  is  bought  is  valu- 
ed; and  especially  what  is  bought  in  competition  with 
others. 

But  this  method  is  not  without  its  faults.  It  makes 
no  appeal  to  duty ;  or  at  least  makes  but  a  secondary 


THE  PRACTICAL  CHURCH  MEMBER.        191 

and  feeble  appeal  to  it.  Its  direct  appeal  is  to  selfish- 
ness. In  that  respect  its  tendency  would  seem  to  be 
bad.  The  more  people  are  accustomed  to  be  actuated 
by  principle  and  public  spirit,  the  better.  Appeals  to 
selfishness  are  soon  exhausted ;  appeals  to  duty  never. 
Again,  this  method  does  not  distribute  burthens  equal- 
ly. A  public  spirited  individual  bids  off  a  high-rated 
seat,  or  more  than  one  perhaps,  for  the  sake  of  secu- 
ring the  object,  while  seven  selfish  spirits  will  make  a 
joint-stock  business  of  one,  and  that  a  cheap  one. 
And  (which  sometimes  happens,  but  I  hope  not  often.) 
some  unreasonable  selfish  man,  out-bid  by  his  neighbor 
upon  a  particular  favorite  seat,  refuses  to  have  any,  and 
goes  elsewhere,  or  stays  at  home  for  the  year.  But 
there  is  no  mode  which  is  unattended  with  difficulties. 
Perhaps  this  has  as  few  as  any.  This  mode  is  not, 
however,  practicable  where  the  seats  are  owned  as  pri- 
vate property,  as  in  many  instances  they  are,  this  being 
now  ihe  prevailing  plan  of  building. 

3.  A  third  mode  is  subscription.  This  mode  is 
probably  destined  to  be  universal.  It  was  practised  by 
the  primitive  christians.  It  is  a  mode  of  which  there 
can  be  no  complainers  ;  unless  it  should  be  the  most 
liberal,  who,  though  they  have  the  best  right  to  com- 
plain, are  the  least  disposed  to  do  so.  *The  evils  of 
this  mode  appear  to  be  these.  It  is  more  precarious 
than  other  modes.  It  encourages  the  idea  of  the  sup- 
port of  the  gospel  being  a  gratuity  on  the  part  of 


192         THE  PRACTICAL  CHURCH  MEMBER. 

those  who  contribute, — removing  the  idea  of  obligation, 
It  draws  upon  the  generosity  of  individuals,  rather  than 
upon  their  ability,  which  is  the  equitable  principle; 
and  thus  bears  unequally  on  the  liberal  and  the  selfish. 
The  obstacles  it  meets  with  are  those  which  selfishness 
always  interposes  to  the  raising  of  money  without  the 
aid  of  legal  constraint;  obstacles  which  are  the  greater 
in  the  present  case,  as  the  call  is  repeated  from  year  to 
year,  and  as  many  of  those  who  are  expected  to  sub- 
scribe, not  only  love  their  money  too  well,  but  are  in- 
differently affected  towards  the  cause  itself  for  which 
the  subscription  is  wanted. 

The  idea  of  a  subscription  is,  of  course,  that  each 
gives  what  he  pleases.  But  it  should  be  remembered 
that  the  mode  of  doing  the  thing  does  not  alter  the 
duty.  Every  one  is  bound  in  duty,  and,  in  honor,  to 
do  as  much  by  subscription  as  he  would  be  required  to 
do  by  tax.  What!  are  we  such  recreants  to  principle, 
and  honor  too,  that  it  shall  require  the  constraint  of  law 
to  induce  us  to  do  our  part?  This  may  be  'pagan: 
and  it  may  be  '  man?  but  it  is  not  '  christian,''  nor  re- 
publican. 

The  result  of  a  subscription  commonly  is,  that  some 
do  more,  and  others  less,  than  their  just  proportion. 
The  former,  though  not  actuated  by  the  motive  of  the 
unjust  steward,  experience  the  benefit  he  aimed  at. 
They  secure  the  good  will  of  their  fellow  men.  They 
raise  themselves  and  their  families  in  the  estimation  of 
the  community  ;  and  make  to  themselves  friends  of  the 


THE  PRACTICAL  CHURCH  MEMBER. 

mammon  of  unrighteousness,  on  earth  at  least;  an 
heaven   too,  if  they  are  influenced  by  love  to  CI, 
With  what  measure  they  mete  it  shall  be  measured  to 
them  again.     The  latter  have  not  the  consciousne 
self  respect,  and  do  not  escape  the  pity  and  censur 
others;  though  the  pity  may  be  silent  and  the  censj; 
unexpressed. 

4.  Funds.  It  has  been  the  policy  of  many  s 
ties  to  secure  the  support  of  the  gospel  by  means  of  a 
fund.  Funds  may  be  well  in  ceitain  cases,  and  to  n. 
certain  extent:  I  will  not  say  they  are  never  well.  But 
as  a  general  thing,  they  are  of  doubtful  expedien  ] 
To  societies  able  to  do  without  them  they  are  a  posi- 
tive evil:  especially  where  the  fund  is  sufficient,  ov 
nearly  sufficient  for  all  expenses. 

It  is  a  general  objection  to  them  that  they  are  at 
riance  with  an  important  principle  of  human  nature. 
There  is  a  disposition  in   human  nature  to  value  i 
which  is  obtained  at  some  expense,  or  sacrifice.     That 
which   costs  nothing  is  nothing  valued.     God  has  i 
planted  this  feeling  in  our  minds,  and  himself  acts  \s 
reference  to  it.     He  has  so  ordered  our  circumstanc 
that  all  which  we  enjoy,   and  heaven  itself,  is  attain 
with  effort  and  self-denial.     The  bounties  of  his  pr< 
dence  are  obtained  by  labor ;  and  are  enjoyed  the  moro 
because  of  the  labor.     The  sleep  of  a  laboring  man   - 
sweet.     He  has  regarded  the  same  principle  in  relign 
He  made  the  religion  of  the  Jews  an  expensive  religion. 

17 


194 


THE  PRACTICAL  CHURCH  MEMBER, 


It  had  its  tithes  and  offerings,  and  sabbaths,  and  feast 
days,  involving  sacrifices  of  substance  and  of  time: 
and  as  long  as  the  people  were  willing  to  make  these 
sacrifices  for  it,  it  retained  its  hold  on  their  minds  ;  but 
when  they  sought  to  get  rid  of  them,  and  began  to  rob 
God  in  tithes  and  offerings,  declension  ensued,  and  re- 
ligion gradually  perished.  The  same  principle  is  re- 
garded in  the  Christian  system ;  its  author  having  or- 
dained that  it  should  be  supported  by  those  who  enjoy 
its  privileges. 

But  funds  overlook  this  principle.  By  making  reli- 
gion cheap,  they  make  it  to  be  cheaply  prized.  A 
fund  is  all  the  while  teaching  the  lesson,  and  ma- 
king the  impression,  that  sacrifices  are  not  to  be  made 
for  the  gospel,  at  least  not  habitually;  and  out  of  this 
ere  long  grows  the  impression  that  it  is  not  worth  such 
sacrifices  :  and  if  it  be  not  worth  the  pecuniary  sacrifi- 
ces, it  will  not  long  be  worth  the  time  and  attention 
which  it  requires. 

I  do  not  doubt  that  parish  funds  have  been  often 
raised  and  given  from  very  pious  motives,  and  that  the 
pious  dead  are  now  reaping  the  rewards  of  such  acts 
of  beneficence  and  proofs  of  love  to  the  cause  of  Christ. 
But  in  too  many  instances  I  fear  the  motives  are  rather 
those  of  selfishness  and  impatience  of  religious  bur- 
thens than  those  of  enlightened  piety.  The  support 
of  religion  is  a  tax  which  the  people  are  willing  to  get 
rjd  of.  It  is  to  be  permanently  provided  for,  if  possible, 
by  means  of  some  pious  bequest,  a  spirited  subscription 


THE  PRACTICAL  CHURCH  MEMBER.        195 

entered  into  once  for  all,  a  lottery,  or  some  other  expe- 
dient. A  feeling  is  betrayed  like  that  of  an  old  colored 
domestic,  who  being  impatient  of  family  prayers,  used 
:o  say  ';Come,  let  us  go  in  to  prayers,  and  have  it  over 
and  done  with." 

A  people  released  by  a  fund  from  giving  for  the  sup- 
port of  religion,  soon  become  confirmed  in  the  habit  of 
not  giving,  and  such  a  habit  is  poverty  itself.  As  an 
example  of  this,  I  am  acquainted  with  a  society  which 
was  formerly  able  to  erect  an  expensive  meeting-house, 
and  to  support  its  minister  with  a  handsome  salary,  and 
which  is  as  populous  now  and  as  abundant  in  means  as 
it  then  was,  and  probably  more  so ;  but  having  been 
blest  with  a  fund  for  some  fifteen  or  twenty  years,  it  is 
become  so  poor  as  to  have  voted,  that  "the  fund 
money,"  which  is  less  than  the  minister's  salary,  is  all 
they  can  raise.  Alas  !  what  would  become  of  them  if 
their  fund  should  fail? — Of  course,  a  missionary  agent, 
begging  for  money,"  can  hardly  be  welcomed  there; 
for  how  can  they  do  for  others  who  cannot  do  for  them- 
selves ? 

A  fund,  when  adequate  to  all  the  wants  of  the  soci- 
ety, dispenses  with  the  action  of  the  people.  Where 
there  is  no  fund,  the  question  is.  whether  to  have  the 
gospel  or  not.  It  comes  up  to  every  mind.  It  is  a 
topic  of  conversation.  It  calls  the  society  together  for 
joint  counsel  and  co-operation.  This  is  of  great  bene- 
fit. It  keeps  alive  the  interest.  Its  effect  is  specially 
good  on  the  young  men,  who  as  they  successively  come 


THE  PRACTICAL  CHURCH  MEMBER. 

ard  to  manhood,  are  called  on  to  act  in  the  coun- 
arid  sustain  the  interests  of  the  endeared  commu- 
nity to  which  they  belong. 

A  fund  naturally  abates  the  mutual  interest  of  min- 
ister and  people.     This  may  be  said  without  impeach- 
ment of  the  feelings  or  motives  of  either  party.     Such 
r  nature.     When  a  minister  sees  his  people  making 
ts  from  year  to  year  to  sustain  him,  it  is  a  different 
thing  to  his  feelings  from  receiving  the  cold  avails  of  a 
fund.     It  is  a  different  thing  to  the  people.     They  love 
more  and  profit  more  by  his  labors,  while  they  are 
actively  concerned  for  his  welfare,  and  can  feel  that 
thus  entitle  themselves  to  his  affectionate  regard. 
And  this  is  among  the  reasons  for  a  people  support- 
ing their  minister ;  and  should  stand  for  an  argument 
on  that  head.     It  is  desirable  that  they  should,  duty 
out  of  the  question.     It  is  sometimes  advanced  that  the 
church  alone  ought  to  support  the  gospel,  without  call- 
ing \ipon  the  unconverted.     It  ought,  if  it  must.     But 
so  long  as  the  unconverted  are  willing  to  contribute  to 
!>ject,   they  ought  to  be  called   on,  as  one  of  the 
best  means  of  interesting  them  in  it.     That  it  is  their 
duty  to  contribute  cannot  be  questioned ;  and  if  it  be 
privilege  also,  as  it  certainly  is,  it  is  not  expedi- 
ent,  if  it  be  morally  right,   to  withold  it   from  them. 
There  is  a  moral  influence  connected  with  giving  for 
religious  objects,  which  appears  to  me  to  entitle  it  to  an 
essential  place  among  the  means  of  bringing  men  to 
t. 


THE    PRACTICAL    CHURCH    MEMBER.  197 

A  fund  is  liable  to  be  lost.  Then  discouragement 
ensues.  The  society,  like  a  rich  heir  made  poor,  comes 
to  the  ground  without  its  accustomed  means,  and  with- 
out the  habit  of  supporting  itself.  It  cannot  dig :  to 
beg  it  is  ashamed. 

However,  such  a  catastrophe  commonly  proves  to  be 
more  startling  than  ruinous.  I  do  not  doubt  that  the 
loss  of  their  funds  would  be  the  best  thing  that  could 
happen  to  many  churches.  Instead  of  indolently  re- 
posing upon  their  much  goods  laid  up  for  many  years, 
they  would  then  place  their  reliance,  as  they  ought, 
upon  God  and  their  own  exertions  ;  and  would  begin 
to  know  a  prosperity,  which  they  had  not  known  for 
years.  Instead  of  lying  securely  and  supinely,  like  sol- 
diers in  a  fort,  they  would  set  up  their  banners  in  God's 
name,  and  go  forth  to  action.  Action  is  essential  to 
life.  But  there  must  be  a  necessity  for  action,  or — such 
is  man's  sloth — he  will  not  act.  Hence  the  little  spir- 
ituality, as  a  general  thing,  of  rich  churches.  The  luke- 
warm Laodiceans  it  would  seem  were  rich  as  to  their 
worldly  resources ;  for  "  thou  sayest,  I  am  rich,  and  in- 
creased with  goods,  and  have  need  of  nothing,'1  says 
Jesus  in  his  message  to  them ;  while  the  church  in 
Smyrna,  which  he  commends  without  rebuke,  appears 
to  have  been  poor  ;  "  I  know  thy  works,  and  tribulation, 
and  poverty  (but  thou  art  rich)  &c.';  So  the  church- 
es of  Macedonia  of  their  "  deep  poverty'*  abounded  in 
spiritual  things.  I  do  not  say  that  poverty  is  a  desira- 
17* 


THS    PRACTICAL    CHURCH    MEMBER., 

ble  thing  in  itself;  but  it  is  less  an  enemy  to  grace,  than 
great  wealth  laid  up  in  funds.* 

None  are  supinely  good:  with  toil  and  pain, 
And  various  arts,  the  steep  ascent  we  gain. 

among  the  evils  of  funds,  that  they  give  an  un- 
due influence  to  unworthy  and  ivicked  persons.  They 
are  a  public  bonus,  thrown  among  the  many,  in  the 
disposal  of  which  the  veriest  heathen  in  the  place  has 
,  loud  a  voice  as  the  most  worthy  inhabitant.  They 
give  such, persons  a  consequence  in  society  which  they 
never  would  purchase  for  themselves  by  their  own 
liberality  and  public  spirit.  They  sometimes  give 
them  an  afflicting  control  over  the  society.  Viewed  as 
an  instrument  of  power,  they  are  a  temptation  to  wick- 
ed men  ;  who  if  they  can  find  means  to  get  a  legal 
possession  of  them,  are  little  concerned  about  moral 
right.  I  could  mention  an  instance  of  a  society — and 
it  is  but  one  among  many  which  might  be  mentioned — 
where  a  party,  enlarging  itself  with  all  the  wicked  that 
could  be  induced  to  jcin  it,  was  able  by  its  majority  of 

*  When  a  certain  bank  failed,  a  few  years  since,  in  Connec- 
ticut, and  carried  down  with  it  the  treasured  funds  of  a  large 
number  of  ecclesiastical  societies,  may  not  the  designed  de- 
struction of  those  funds  have  been  among  the  providential  rea- 
sons of  the  failure  of  the  institution  ?  Were  not  those  funds 
the  Jonah  of  the  ship  ? — And  how  is  it  with  those  societies  now  ? 
Are  they  not  more  vigorous,  and  more  blest  than  they  were 
before  ? 


THE    PRACTICAL    CHUBCH    MKM15ER.  199 

votes  to  control  the  fund  and  house,  and  appropriate 
them  to  a  most  unworthy  deposed  man  (to  say  no 
worse  of  him,)  for  a  series  of  years ;  a  thing  which 
never  would  have  been  done,  had  the  support  of  their 
pseudo-minister  depended  upon  the  purses  of  those  who 
employed  him,  and  not  upon  the  bequests  of  the  pious 
dead. 

Finally  ;  funds  are  liable  to  be  perverted.  In  how- 
many  instances  are  they  now  employed  for  the  support 
of  heresies,  in  this  and  other  countries  ?  How  many 
Unitarian  churches,  American  and  English,  are  subsist- 
ing by  this  means — living  upon  the  spoils  of  the  piety 
of  former  orthodoxy  ?  Guard  them  as  you  will,  expe- 
rience has  shown  it  to  be  difficult  to  secure  them  from 
perversion. 

I  do  not  suppose  that  all  the  evils  which  I  have  men- 
tioned, and  others  which  might  be  mentioned,  exist  in 
every  case.  Perhaps  in  many  instances  none  of  them 
are  experienced.  The  evils  are,  of  course,  modified  by 
circumstances — by  the  manner  in  which  funds  are  con- 
stituted, by  their  amount,  and  by  the  habits  of  the 
people.  As  a  general  thing  however,  the  objections 
appear  to  be  well  founded.* 

*  A  history  of  religious  funds  would  be  ati  instructive  docu- 
ment. So  would  the  history  of  other  funds.  Our  Connecti- 
cut School  Fund,  for  example.  That  it  has  had  a  favorable 
influence  on  primarv  education,  in  our  State,  on  the  w  hole.,  is 
\rry  questionable. 


200       THE  PRACTICAL  CHURCH  MEMBER. 

As  a  means  of  supporting  the  gospel,  funds,  then, 
do  not  appear  to  be  the  mode  which  is  either  best  adap- 
ted to  the  nature  of  man,  or  most  consonant  to  the  will 
of  God.  They  are  of  doubtful  efficacy  to  hold  socie- 
ties together,  and  to  perpetuate  religion.  They  operate 
through  selfishness,  which  is  itself  an  enemy  to  the 
cause.  The  more  selfishness  is  fostered  in  the  support 
of  religion,  the  more  certain  it  is  that  religion  will 
eventually  fail.  It  is  not  selfishness,  or  the  bonds  of 
selfishness,  that  can  hold  men  together  in  a  healthful 
religious  capacity.  It  must  be  principle  that  does  thi^ 
Principle,  and  a  living,  active  interest,  with  looking  to 
God,  are  infinitely  better  than  funds. 

And  it  seems  to  me  preposterous,  that  one  generation 
should  think  to  discharge  the  duties  of  all  posterity. 
God  never  designed  this.  Has  he  not  made  it  as  much 
the  duty  and  privilege  of  one  generation  to  support 
the  gospel  as  of  another, — as  much  our  children's  as 
ours?  We  cannot  discharge  them  from  the  duty,  we 
ought  not  to  deprive  them  of  the  privilege.  And,  es- 
pecially, if  funds  be  attended  with  so  many  evils,  as 
we  have  seen,  we  ought  not  to  bequeath  those  evils  to 
our  children. 

Let  our  children,  or  those  who  come  after  us,  support 
the  gospel  for  themselves.  It  is  their  privilege  to  do 
so,  as  it  has  been  ours.  We  leave  them  our  lands  and 
means  ;  our  churches  and  our  bibles :  let  us  also  leave 
them  our  example,  and  our  prayers ;  and  trust  that  the 
God  of  their  fathers  will  be  the  children's  God. 


THE    PRACTICAL    CHURCH   MEMBER.  201 

5.  Sabbath  Collections.  It  is  the  practice  of  some 
congregations,  (though  of  very  few  in  New  England; 
to  have  collections  every  Sabbath  for  the  support  of  the 
gospel.  To  this  mode  the  following  seem  to  be  objec- 
tions. 1.  The  amount  of  such  collections  is  generally 
small.  2.  They  induce  a  habit  of  giving  little,  instead 
of  liberal  sums, — the  plates  being  filled  with  cents  and 
sixpences.  An  agent  of  one  of  our  great  benevolent 
institutions  remarked,  that  he  found  this  to  be  the  fact, 
generally,  where  this  method  was  in  use.  3.  They  op- 
erate to  keep  some  from  the  house  of  God.  4.  They 
take  up  considerable  time,  and  necessarily  divert  the 
minds  of  the  congregation,  in  some  degree,  from  the 
sacred  exercises  to  which  they  have  been  attending. 

It  is  true  that  Paul  directed  the  churches  of  Galalia 
and  Corinth  to  lay  by  something  every  Sabbath  for  the 
cause  of  Christ ;  but  he  does  not  direct  them  every 
Sabbath  to  take  up  a  collection,  but  only  to  have  it  in 
readiness  against  the  time  when  it  should  be  called  for. 
It  was  wanted  too  for  other  purposes  than  the  support 
of  the  gospel  among  themselves.  "  Upon  the  first  day 
of  the  week  let  every  one  of  you  lay  by  him  in  store, 
as  God  hath  prospered  him,  that  there  be  no  gathering? 
when  I  come." 

However,  I  would  not  discourage  any  practicable 
mude  of  supporting  the  gospel;  and  in  some  places 
this  may  be  the  best. 


202  THE    PRACTICAL    CHURCH    MEMBER. 

MEETING    HOUSES. 

It  has  already  been  remarked  that  the  place  where 
religious  meetings  are  held  should  be  made  as  agreea- 
ble as  possible.  Religion  itself  being  not  naturally 
agreeable,  should  be  aided  with  whatever  attractive  ac- 
companiments it  innocently  may ;  and,  next  to  an  ac- 
ceptable preacher,  nothing  more  invites  people  to  its 
public  assemblies,  or  elevates  their  feelings  more,  than 
a  beautiful  house.  God  himself  has  regarded  this 
principle.  He  has  shown  it  in  the  expressive  and  beau- 
tiful language  of  the  Bible;  in  the  splendor  of  the 
temple;  in  the  attractive  and  even  exhilarating  arrange- 
ments of  Jewish  festivals ;  and  in  many  ways. 

Congregationalists  have  been  behind  no  denomina- 
tion in  the  number,  commodiousness,  and  good  taste 
of  their  church  edifices.  It  may  almost  be  said  that 
the  traveler  in  New  England  is  never  out  of  sight  of 
one  or  more  of  their  spires. 

But  the  zeal  of  the  sons  has  not  always  equalled  the 
liberality  of  the  fathers.  There  are  occasionally  seen 
houses  which  from  their  ancient  and  neglected  appear- 
ance might  be  imagined  to  have  belonged  to  a  by-gone 
religion,  as  well  as  by-gone  age.  With  their  rocking 
steeples,  and  bowing  roofs,  and  trembling  floors,  they 
stand  at  once  a  mouldering  memorial  of  the  piety  that 
was,  and  a  mournful  emblem  of  that  which  is, — de- 
cayed and  yet  decaying. 

It  is  in  vain  for  a  people  to  profess  a  lively  regard 


THE  PRACTICAL  CHURCH  MEMBER.        ;>Q3 

for  religion  while  they  show  no  concern  for  the  beauty 
of  its  temple.  Neither  God  nor  man  is  likely  to  per- 
ceive it.  God  reproves  such  neglect.  "  Thus  speak- 
eth  the  Lord  of  hosts,  saying,  This  people  say,  The 
time  is  not  come,  the  time  that  the  Lord's  house  should 
be  built. — Is  it  time  for  you,  O  ye,  to  dwell  in  your 
ceiled  houses  and  this  house  lie  waste  ? — Therefore  the 
heaven  over  you  is  stayed  from  dew,  and  the  earth  is 
stayed  from  her  fruit.''* 

Societies  often  imagine  themselves  too  poor  to  buiid 
a  new  house.  It  is  a  great  mistake.  They  are  in  real- 
ity too  poor  to  endure  with  the  old  one  ;  for  nothing 
tends  so  much  to  indifference,  and  lean  congregations, 
as  a  gloomy  or  comfortless  house.  "  Yet  a  little  sleep, 
a  little  slumber,  a  little  folding  of  the  hands  to  sleep, 
[in  this  matter;]  so  shall  thy  poverty  come  as  one  that 
traveleth,  and  thy  want  as  an  armed  man."  If  you 
wish  to  encourage  the  growth  of  other  denominations 
at  the  expense  of  your  own,  let  your  old  house  stand 
while  they  build  new  ones. 

A  society  commonly  finds  itself  surprisingly  increas- 
ed in  ability  and  vigor  in  consequence  of  erecting  a 
new  house  of  worship.  By  awaking  its  long  slumber- 
ing public  spirit  to  the  holy  and  delightful  enterprise, 
by  mustering  its  resources,  and  interesting  many  who 
before  were  indifferent,  or  not  known  to  the  society  as 
members,  it  has  found  itself,  at  the  conclusion  of  the 

*  Ilagirai,  i    '2—11. 


204        THE  PRACTICAL  CHURCH  MEMBER. 

enterprise,  with  increased  numbers  and  diminished  bur- 
thens. The  effort  that  threatened  to  exhaust  its  re- 
sources, has  greatly  increased  them.  All  feel  a  new- 
impulse.  The  preacher  is  more  animated,  the  congre- 
gation larger  and  more  attentive.  A  new  respect  is 
felt  for  the  sanctity  of  God's  house  and  worship.  The 
old  house  was  so  little  delighted  in,  that  many  felt  at 
liberty  to  dishonor  it.  The  pews  were  covered  with 
cuttings,  the  floors  with  defilement ;  and  many  made 
it  a  place  of  indecent  lounging  and  repose. 

The  following  things  are  so  obvious  that  they  scarce- 
ly need  suggesting. 

A  house  of  worship  should  be  built  in  a  good  archi- 
tectural taste.  It  should  be  plain  and  strikingly  chaste 
and  neat.  Excessive  or  fanciful  ornament  is  not  in 
keeping  with  the  simplicity  of  christian  worship.  It 
should  be  '•  boautiful  for  situation."  "  On  an  hill," 
that  it  i:  cannot  be  hid,"  is  better  than  in  a  hollow — 
where  I  have  seen  churches,  even  with  beautiful  emi- 
nences around  them.  It  should  be  adorned,  but  not 
benighted,  with  trees.  The  house  of  the  Lord  was 
beautified  with  trees  in  the  ancient  time,  as  appears 
from  the  beautiful  allusions  which  are  made  to  them  in 
the  Psalms. 

There  should  be  some  free  seats  in  every  house  of 
worship,  but  it  is  not  desirable  that  the  seats  should  all 
be  free, — except  perhaps  in   Free  churches,  in  cities. 


THE  PRACTICAL  CHURCH  MEMBER.  205 

It  is  not  agreeable  to  most  people  to  sit  promiscuously. 
It  is  desirable  to  each  family  to  have  its  own  pew  ;  and 
it  is  pleasant  to  see  them  together,  in  their  place.  Hav- 
ing their* own  pew,  they  can  keep  their  bibles  and 
psalm  books  there  ;  they  can  cushion  it,  if  they  choose, 
and  can  keep  it  cleanly,  being  not  annoyed  by  the  un- 
cleanly habits  of  others,  especially  tobacco-users;  they 
can  go  to  the  house  of  God  knowing  where  they  are 
to  find  a  seat,  without  care  or  embarrassment;  and 
children  can  sit  with  their  parents  and  be  under  their 
inspection.  God  himself,  in  all  his  institutions,  has 
paid  great  regard  to  the  family  relation,  and  we  ought 
not  to  do  otherwise  in  our  arrangements  for  public 
worship. 

But  while  it  is  not  desirable  that  the  house  should 
be  open  for  an  entirely  promiscuous  occupancy,  there 
ought  to  prevail  a  most  liberal  spirit  of  accommodation 
towards  all  who  may  wish  for  room.  It  is  unreasona- 
ble and  wicked  that  any  family  should  be  excluded 
from  the  house  of  God  so  long  as  there  is  a  single  slip 
whose  occupants  could  make  room  for  more. 

SECULAR    USE    OF    CHURCHES. 

It  has  been  a  practice  with  Congregationalists  in 
New  England  to  open  their  meeting-houses  for  other 
purposes  than  those  which  are  religious,  such  as  elec- 
tions, political  anniversaries,  and  other  celebrations. 
The  practice  originated  perhaps  in  the  desire  which 

18 


206  THE    PRACTICAL    CHURCH    MEMBER. 

our  fathers  had,  in  common  with  other  puritans  and 
reformers,  to  discountenance  that  extreme  superstitious 
regard  which  Catholics  were  wont  to  pay  to  consecra- 
ted places ;  and  also  in  the  fact  that  their  civil  affairs 
were  closely  blended  with  those  of  religion. 

How  far  the  practice  may  be  justifiable  in  the  view 
of  others  I  cannot  say  ;  but  to  me  it  has  seemed  desi- 
rable that  it  should  be  discontinued. 

There  is  a  certain  feeling  of  respect  for  sacred  pla- 
ces and  things  which  is  not  superstitious,  but  natural 
and  proper ;  and  which  it  is  desirable  to  preserve  and 
cherish, — but  which  the  practice  in  question  is  calcula- 
ted to  destroy.  The  power  of  association  must  neces- 
sarily operate  in  this  as  in  other  cases.  When  we  en- 
ter a  theatre,  or  a  senate-chamber,  the  very  wralls  tell 
us  of  the  things  transacted  there.  When  we  enter  a 
church  our  associations  with  the  place  should  be  natur- 
ally and  only  religious :  but  if  within  those  walls  we 
have  witnessed  the  strifes  of  a  warm  political  election, 
or  have  seen  the  pulpit  occupied  by  a  political  orator, 
we  can  hardly  exclude  such  things  from  our  recollec- 
tion. 

I  cannot  help  thinking  that  thus  to  familiarize  peo- 
ple to  all  sorts  of  uses  of  the  house  of  God  has  a  ten- 
dency to  make  them  less  scrupulous  about  their  behav- 
ior in  it ;  and  less  scrupulous  as  to  the  persons  who 
shall  be  allowed  to  enter  it  as  preachers.  To  day  God 
is  worshipped  in  it,  and  Christ  is  preached  ;  to-morrow 
it  is  the  scene  of  political  contention  :  and  the  day  fol- 


THE    PRACTICAL    CHURCH    MEMBER.  207 

owing  it  is,  without  much  compunction,  made  to  ac- 
commodate some  minister  of  heresy.  If  these,  and 
such  like,  are  to  be  the  allowed  uses  of  the  edifice, 
they  had  better  be  mentioned  in  the  act  of  dedication, 
and  the  house  be  dedicated  to  God,  the  town,  and  oth- 
er objects.  There  seems  to  be  inconsistency,  if  not 
irreverence,  to  dedicate  it  to  God,  and  call  it  his,  and 
then  make  it  as  common  to  other  uses  as  to  his  wor- 
ship. 

I  would  by  no  means  encourage  a  superstitious  rev- 
erence for  wood  and  stone ;  nor  would  I  object  to  as 
liberal  a  use  of  our  churches  as  may  be  consistent  with 
the  professed  design  of  their  erection.  I  would  not 
confine  them  to  religious  exercises  simply,  but  would 
freely  open  them  to  other  objects  which  are  obviously 
related  and  subservient  to  religion.  But  beyond  this 
their  use  is  questionable.  God  has  said  "  Ye  shall  rev- 
erence my  sanctuary.''  Christ  was  offended  at  the 
secular  concerns  which  he  found  within  the  precincts 
of  the  temple,  and  drove  them  out. 

Civil  communities,  as  such,  have  no  right  to  claim 
the  use  of  our  churches.  They  are  able,  and  should 
be    willing,   to  provide    buildings   for  their  own  pur- 

PARSONAGES. 

As  a  society  will  always  want  a  minister,  and  the 
minister  will  want  a  house,  it  were  well  if  every  soci- 


208  THE    PRACTICAL    CHURCH    MEMBER. 

ety  would  own  a  parsonage-house.  It  is  often  difficult 
for  a  minister  to  rent  a  house,  and  embarrassing  to  him 
to  build.  If  he  depends  on  renting  one,  he  can  occu- 
py it  only  so  long  as  may  suit  the  convenience  of  the 
proprietor.  He  moves  about  a  tenant  at  will.  That 
he  should  be  obliged  to  build,  in  these  unsettled  times, 
even  if  able,  is  hardly  reasonable.  For  it  is  not  im- 
probable, dismissions  being  now  so  lamentably  com- 
mon, that  by  the  time  he  has  completed  the  building, 
having  exhausted  his  narrow  resources  upon  it,  and 
more,  perhaps,  he  is  obliged  to  leave  it  to  stand  empty, 
or  else  to  part  with  it  at  a  sacrifice  by  means  of  a  forced 

sale. 

If  a  minister  do  build,  especially  if  necessitated  to 
do  so,  the  property  ought,  in  case  of  his  dismission, 
to  be  taken  off  his  hands  by  the  society  at  its  fair 
value ;  and  any  reasonable  embarrassment  he  may  have 
experienced  in  consequence  of  building  ought  to  be 
considered  in  the  purchase. 

It  is  obvious  that  a  society  can  more  easily  furnish 
a  house  for  its  minister  than  he  can  for  himself.  In- 
deed the  society  can  do  it  with  little  difficulty  and 
considerable  advantage.  The  use  of  the  place  will 
in  part  support  the  pastor ;  so  that  less  will  have  to 
be  raised  in  money.  And  by  being  the  known  family 
residence  of  the  minister,  it  becomes,  like  the  meeting- 
house itself,  a  common  object  of  attachment,  and  a 
bond  of  union  to  the  people. 


THE  PRACTICAL  CHURCH  MEMBER.       209 
THE  YOUNG  MEN. 

Young  men,  as  one  of  their  first  acts,  on  coming  of 
age,  should  become  members  in  form,  of  the  ecclesias- 
tical society.  I  will  not  urge  this  on  the  ground  of 
their  worldly  advancement ;  though  I  might  do  this, 
for  there  is  no  more  favorable  introduction  of  a  young 
man  to  the  notice  and  esteem  of  the  community ;  but 
I  urge  the  nobler  plea  of  citizenship  and  duty.  Not 
coming  forward  to  act  as  citizens,  they  might  as  well 
be  minors  still, — they  are  minors — as  it  regards  society. 

They  often  keep  back  from  modesty,  or  not  knowing 
the  mode  of  becoming  members.  Pains  should  be  ta- 
ken to  inform  them.* 

SCHOOLS. 

Common  schools  ana  higher  seminaries  are  an  es- 
sential part  of  the  polity  and  practice  of  Congregation- 
alists.  The  Practical  Church  Member  then  will  be  in- 
terested in  these.  As  an  enlightened  citizen,  and  still 
more  as  a  christian,  he  will  give  his  effectual  support  to 

*  In  Connecticut  a  person  becomes  a  member  of  au  Ecclesi- 
astical Society  by  lodgiug  a  certificate  of  his  intention  to  be- 
long to  it,  with  the  clerk,  or  if  there  be  no  clerk,  with  any  other 
officer  of  the  society.  He  thus  becomes  eutitled  to  vote  and 
act  in  all  respects  as  a  member,  unless  a  majority  of  the  soci- 
ety shall  "dissent  thereto,"  at  its  next  regular  meeting. 

Iu  like  maimer  any  person  ceases  to  be  a  member  by  lodging 
a  certificate  to  that  effect. 

18* 


210  THE    PRACTICAL    CHURCH    MEMBER. 

the  cause  of  popular  education  and  general  intelligence. 
A  New  Englander  and  a  Congregationalism  of  all 
men,  should  be  the  last  to  be  negligent  of  schools ;  for 
it  is  to  the  intelligence  of  her  people  that  New  England 
and  her  Congregational  churches  have  owed  their  pros- 
perity. Popular  ignorance  would  be  the  greatest  ene- 
my which  Congregationalism  would  have  to  fear.  It  is 
too  republican  in  its  polity  to  thrive  with  ignorance.. 
Besides  this,  it  is  the  least  informed  among  us  that  are 
most  exposed  to  the  arts  of  proselytism. 


CHAPTER  XI. 
INTERCOURSE  OF  CHURCHES. 

No  churches  have  loved  and  respected  each  other 
more  than  the  Congregational.  Their  common  and 
venerated  parentage ;  their  intelligent  piety  ;  their  un- 
broken vicinity ;  living  as  they  do  within  sight  of 
each  other's  spires,  and  within  sound  of  each  other's 
bells,  throughout  their  beloved  New  England ;  their  pi- 
ous and  respected  authors  ;  their  many  revivals  ;  their 
common  and  noble  enterprizes  for  the  good  of  posterity 
and  the  world, — these  have  been  the  bonds  of  their 
endearment. 

But  the  relations  which  subsist  in  the  affections  only, 
however  delightful  and  profitable  to  dwell  on,  are  to- 
pics which  are  not  within  the  plan  of  this  volume.  I 
confine  myself  to  matters  of  ordinary  practical  inter- 
course between  the  churches. 

DISMISSION     OF    MEMBERS     FROM    ONE    CHURCH    TO    ANO- 
THER. 

Members  proposing  to  transfer  their  relationship  from 
one  church  to  another,  receive  letters  of  dismission  and 
recommendation  to  that  effect. 

When  a  member  goes  to  reside  in  another  place  for 
a  season  only,  expecting  to  return,  and  not  choosing  to 


212  THE    PRACTICAL    CHURCH  MEMBER, 

dissolve  his  existing  connection,  he  receives  a  letter 
certifying  his  standing  merely  and  commending  him  to 
the  fellowship  of  the  church  where  he  proposes  to  be, 
for  the  time  being. 

The  practice  of  giving  such  letters  is  primitive.  See 
an  example  Romans  xvi.  1,  2.  "I  commend  unto  you 
Phebe  our  sister,  which  is  a  servant  of  the  church 
which  is  at  Cenchrea  ;  that  ye  receive  her  in  the  Lord, 
as  becometh  saints,  and  that  ye  assist  her  in  whatsoever 
business  she  hath  need  of  you :  for  she  hath  been  a 
succourer  of  many,  and  of  myself  also."  The  propri- 
ety of  the  practice  is  obvious.  It  is  grateful  to  a  church 
to  commend  a  beloved  member,  called  in  providence 
to  leave  them,  to  the  christian  regard  of  others  ;  while 
at  the  same  time  such  testimonials  are  necessary  to  pre- 
vent impositions. 

The  dismission  by  letter  is  conditional.  If  the  mem- 
ber be  not  received  by  the  church  to  which  he  is  dis- 
missed, he  remains  connected  as  he  was. 

And  here  let  us  observe  the  importance  of  good  faith 
in  this  business,  on  the  part  of  the  dismissing  church. 
No  church  should  dismiss  and  recommend  a  member 
to  another,  as  in  regular  standing,  who  is  in  reality  not 
so,  or  ought  not  to  be  so  considered.  Think  of  the 
character  of  such  a  transaction ;  and  of  its  tendencies 
and  consequences.  How  far  removed  is  it  from  fraud  ? 
and  if  practised  commonly,  how  soon  would  it  annihi- 
late the  mutual  confidence  of  the  churches  ?     But  I 


THE  PRACTICAL  CHURCH  MEMBER.       213 

tear  this  is  sometimes  done, — through  want,  no  doubt, 
of  due  consideration.  A  member  finding  himself  in 
doubtful  standing  with  his  church,  and  probably  obnox- 
ious to  its  censure,  thinks  it  best  to  take  a  dismission 
and  go  elsewhere;  and  the  church,  willing  enough  to 
part  with  him,  inconsiderately  thinks  it  best  to  grant 
his  request.  It  is  easier  for  them  to  pass  a  vote  and 
write  a  letter,  than  to  incur  the  trouble  of  a  course  of 
discipline.  Let  no  such  thing  be  done !  If  we  say 
a  member  is  in  good  standing  let  him  be  so  in  reality. 
Let  him  be  worthy  of  the  fellowship  to  which  we  re- 
commend him;  as  we  deem  him  worthy  of  our  own. 
If  we  certify  his  good  and  regular  standing,  let  us  mean 
as  the  words  import ,  and  not  merely  that  he  is  a  mem- 
ber who  has  not  been  actually  subjected  to  church  cen- 
sure. Why  should  one  church  unwittingly  be  burthen- 
ed  with  the  disorderly  members  of  another? — whose 
offences  they  must  discipline,  or  bear  the  opprobrium 
of  their  names. 

The  church  also  to  which  we  dismiss  a  member  must 
be  a  church  in  good  standing.  How  can  we  commend 
a  disciple  of  Christ  to  the  fellowship  of  heretics!  a  be- 
liever in  Christ  to  the  communion  of  those  who  deny 
the  Lord  that  bought  them  !  Or  how  can  we  commend 
one  striving  to  keep  himself  pure,  to  the  watch  and 
care  of  them  that  are  corrupt!  What  fellowship  hath 
righteousness  with  unrighteousness?  and  what  com- 
munion  hath   light  with  darkness  ?  and  what  concord 


2i4  THE    PRACTICAL    CHURCH    MEMBER. 

hath  Christ  with  Belial  ?  or  what  part  hath  he  that  be- 
heveth  with  an  infidel?  and  what  agreement  hath  the 
temple  of  God  with  idols  ? 

For  the  same  reason,  we  cannot  dismiss  a  member 
to  the  world.  "  The  church  cannot  make  a  member 
no  member,  but  by  excommunication."* 

Every  church  has  an  acknowledged  right  to  examine 
those  whom  it  receives  by  letter,  in  the  same  manner  as 
it  examines  those  who  are  received  on  profession.  But 
this  is  not  generally  practiced.  Nor  is  it  generally  de- 
sirable. It  would  imply  a  want  of  confidence  in  a  sis- 
ter church,  whose  written  testimony  (unless  it  is  known 
or  supposed  to  be  corrupt)  should  be  sufficient. 

No  member  of  a  church  should  permanently  change 
his  residence  from  one  parish,  or  part  of  the  country, 
to  another,  without  taking  a  regular  letter  of  dismis- 
sion. This  is  due  to  all  concerned.  As  a  professor  of 
religion,  he  is  bound  always  to  maintain  a  responsible 
connexion  with  some  particular  church  ;  and  be  subject 
to  its  watch  and  discipline. 

This  is  too  often  neglected.  It  is  a  subject  of  grow- 
ing complaint  in  our  churches ;  and  some  of  them,  in 
order  to  remedy  it,  have  adopted  a  rule,  that  no  person 
coming  from  abroad,  and  neglecting  to  bring  such  let- 
ter, shall  be  admitted  to  their  communion,  after  a  cer- 
tain time. 

*  Carab.  Platform. 


THE  PRACTICAL    CHURCH     MEMBER.  '215 

EXCHANGES- 

The  exchanges  of  ministers  is  one  species  of  the  in- 
tercourse of  churches.  On  this  I  make  but  one  re- 
mark, but  that  one  I  would  not  willingly  omit. 

When  a  neighboring  minister  occupies  your  pulpit, 
however  humble  his  gifts,  treat  him  with  respect; — 
with  that  respect  which  is  due  not  only  to  him,  as  a 
minister,  but  to  a  sister  church  whom  you  profess  to 
love,  whose  minister  he  is.  Call  him  not  "  dull,"  or 
"  uninteresting;"'  and  if  he  really  is  so,  do  not  show 
him  the  disrespect  of  going  to  sleep,  or  going  else- 
where. This  hurts  him, — unless  he  has  grace  ami 
conscious  worth  enough  to  raise  him  above  it;  and  it 
hurts  his  people,  who  know  and  love  him  as  their  pas- 
tor. It  hints  his  usefulness, — which,  humble  as  he  is 
in  your  account,  may  transcend  the  usefulness  of  many 
a  famous  man  ;  for  the  foolish  things,  and  the  weak 
things  of  the  world,  are  often  the  chosen  instruments 
of  (rod.  It  is  moreover  a  poor  compliment  to  your- 
selves, and  a  doubtful  one  to  your  minister;  who, 
grateful  as  he,  may  be  for  your  regard  for  him,  will  be 
more  pained  than  flattered,  when  un kindness  to  a 
brother  is  the  medium  through  which  your  partiality  is 
manifested. 

COUNCILS. 

Councils  are  the  representative  bodies  of  the  church- 


216      THE  PRACTICAL  CHURCH  MEMBER. 

es.  They  are  composed  of  ministers  and  laymen, 
and  are  convened,  usually,  from  churches  of  the  same 
neighborhood,  or  district,  but  sometimes  from  places 
more  remote. 

In  Connecticut,  where  the  churches,  with  some  ex- 
ceptions, are  consociated,  we  have  standing  councils, 
called  consociations.  A  consociation  comprises  the 
churches  of  a  county,  or,  in  the  larger  counties,  the 
churches  of  half  the  county  ;  those  few  churches  be- 
ing excepted  which  prefer  not  to  be  consociated.  It 
is  expected  that  churches  belonging  to  the  consociation 
will  resort  to  it  rather  than  to  a  select  council,  on  all 
occasions  when  a  council  is  needed. 

Where  churches  are  not  consociated,  Occasional,  or 
Select  councils  are  had ;  that  is,  councils  which  are  cre- 
ated for  each  particular  occasion,  and  which  cease  to 
exist  when  the  occasion  is  passed. 

I  shall  not  canvass  the  arguments  which  are  com- 
monly advanced  respecting  the  comparative  advanta- 
ges of  these  different  modes  of  constituting  councils. 
The  consociation  has  at  least  these  advantages :  being 
a  permanent  body,  it  can  have  its  established  rules  of 
proceeding,  and  its  permanent  records. 

Councils  are  also  Mutual  and  Ex-parte.  Mutual 
councils  suppose  the  existence  of  two  parties  who 
agree  to  refer  the  matter  between  them  to  a  council ; 
each  choosing  an  equal  number  of  the  churches  com- 


THE    PRACTICAL    CHURCH    MEMBER.  211 

posing  it,  with  an  additional  church  chosen  jointly  by 
the  parties  it'  it  be  thought  expedient.  The  consocia- 
tion is  a  mutual  council,  being  constituted  prior  to  the 
existence  of  parties,  and  of  course  without  reference 
to  them.  An  Ex-parte  council  is  a  council  called  by 
one  of  the  parties,  the  other  not  concurring.  This  lat- 
ter is  little  known  in  Connecticut. 

The  occasions  on  which  councils  are  called  are 
as  these:  the  gathering  of  churches;  the  ordination, 
dismission,  or  deposition,  of  ministers ;  troublesome 
cases  of  discipline,  dissentions,  or  other  difficulties  in 
a  church,  which  the  church  itself  is  unable,  or  indis]  - 
sed,  to  settle  ;  and  in  general,  all  those  occasions  which 
require  the  advice,  or  concurrent  action,  of  rji  r 
churches  than  one. 

The  powers  of  councils.  They  have  properly  no 
juridical,  but  only  advisory  powers.  Nevertheless,  the 
moral  reasons  for  abiding  by  their  advice  are  such 
it  is  seldom  rejected.  Embodying,  as  they  do,  the 
wisdom  of  assembled  churches,  without  the  odium  of 
power,  which  men  are  naturally  jealous  of,  their  decis- 
ions are  endued  with  the  better  efficacy  of  truth,  opin- 
ion, and  persuasion. 

Respecting  the  powers  of  our  Connecticut  Con..  .- 
at  ions,  however,  there  is  some  difference  of  opinion ; 
some  claiming  for  them  juridical  authority.  The  Say- 
brook  Platform,  which  is  the  original  constitute 

19 


218  THE    PRACTICAL    CHURCH    MEMBER. 

these  bodies,  is  susceptible  of  different  constructions ; 
though  the  most  obvious  is,  perhaps,  in  favor  of  their 
being  juridical.  But  however  this  may  be,  such  pow- 
ers are  at  least  inconsistent  with  a  fundamental  princi- 
ple of  Congregationalism, — the  self-government  of  the 
churches ;  and  our  general  practice  agrees  with  this 
view  of  the  subject, 

ASSOCIATIONS. 

These  are  composed  of  ministers  alone.  They  meet 
statedly  for  mutual  counsel,  sympathy,  and  prayer. 
They  consult  together  respecting  their  personal  diffi- 
culties and  duties  as  pastors,  and  respecting  the  inter- 
ests of  their  churches  ;  and  make  it  a  part  of  their  bu- 
siness to  devise,  recommend,  and  execute  useful  plans. 
They  also  have  public  religious  services. 

These  bodies  exercise  no  ecclesiastical  authority, 
except  to  license  candidates  for  the  ministry. 

The  minor  associations  are  composed  of  the  minis- 
ters of  a  county,  or  smaller  district.  The  General,  or 
State  Associations  are  composed  of  delegates  from 
these. 

TRANSFER    OF    MINISTERS     FROM     ONE      eHURCH    TO     AN- 
OTHER. 

It  is  a  question  proper  to  be  introduced  here,  Wheth- 
er one  church  may  lawfully  call  the  pastor  of  another 
church  ?     Doubtless  it  may,  in  certain  cases.     If  it  be 


THE    PRACTICAL    CHURCH    MEMBER.  219 

clear  that  he  will  be  more  useful  in  the  new  sphere,  the 
removal  is  allowable.  For  it  is  every  man's  duty  to 
make  the  most  of  his  talents  in  Christ's  service ;  and 
the  churches  should  be  willing  that  he  should.  The 
minister  of  Christ  is  Christ's  property,  and  not  the 
property  of  a  particular  society.  If  it  be  not  so,  then, 
without  the  society's  pleasure,  he  may  not  leave  them 
for  any  sphere,  however  useful, — not  for  the  presiden- 
cy of  a  university,  an  important  secretaryship,  or  a  for- 
eign mission.  If  it  be  right  to  remove  a  pastor  in  these 
cases,  on  the  ground  of  his  greater  usefulness,  it  is 
right  in  the  case  before  us,  the  principle  being  the 
same. 

But  in  the  manner  in  which  this  thing  is  done,  often, 
it  is  doubtless  wrong.  Before  a  pastor  be  called  away 
from  his  flock,  it  should  be  well  considered  how  much 
good  he  is  doing  where  he  is,  how  much  evil  will  re- 
sult to  the  people  bereaved,  how  many  ties  will  be  sun- 
dered, how  many  purposes  be  broken  ofT, — and  then, 
if  in  view  of  all  you  can  proceed, — if  neither  covetous- 
ness  nor  robbery  enters  into  the  transaction,  but  simply 
a  just  regard  to  the  cause  of  Christ, — the  matter  is  law- 
ful and  the  duty  clear. 


CHAPTER  XII. 

RELATIONS    AND   INTERCOURSE    WITH    OTHE& 
DENOMINATIONS. 

RELATIONS    WITH    PRESBYTERIANS. 

Between  us  and  the  Presbyterians  there  has  existed 
a  very  intimate  connection  from  early  times.  Near 
the  close  of  the  seventeeth  century  a  formal  agreement 
was  entered  into  by  the  two  denominations  in  England, 
with  the  understanding  apparently, — from  the  title  and 
terms  of  the  compact,* — that  they  were  thenceforward 
to  legard  themselves  as  one  denomination.  The  union 
was  promptly  consented  to  by  the  churches  in  New 
England;  and  indeed  it  almost  originated  with  them, 
one  of  their  ministers,  Dr.  Increase  Mather  of  Boston, 
then  in  England,  being  "  singularly  instrumental  in  ef- 
fecting that  union.'' 

This  happy  union  has  been  farther  recognized  and 
cemented  by  several  acts  of  agreement  mutually  enter- 
ed into,  some  forty  years  since,  by  the  General  Assem- 
bly of  the  Presbyterian  Church  and  the  several  New 
England  State  Associations.     By  these  acts  the  perfect 

*  "Heads  of  Agreement  assented  to  by  the  United  Ministers, 
formerly  called   Presbyterian  and  Congregational.' 
19* 


22*2        THE  PRACTICAL  CHURCH  MEMBER. 

equality  and  fellowship  of  the  churches  and  ministers  of 
the  two  denominations  are  mutually  acknowledged ;  their 
ordinations,  censures,  and  other  ecclesiastical  proceed- 
ings are  reciprocally  regarded  as  valid  and  obligatory  ; 
and  the  delegates  of  each,  respectively,  are  entitled  to 
the  same  privilege  of  acting  and  voting  in  the  ecclesi- 
astical assemblies  of  the  other  as  their  own  mem- 
bers.* 

*  One  part  of  the  "  plan  of  union"  has  respect  to  the  consti- 
tuting of  churches  in  new  settlements.  The  following  are  its 
provisions;  which,  as  they  are  not  generally  accessible  to  our 
ministers  and  members,  and  may  be  important  to  many  of 
them,  emigrating  to  the  West,  are  deemed  of  sufficient  impor- 
tance to  form  this  note. 

1st.  It  is  strictly  enjoined  on  all  their  missionaries  to  the  new 
settlements,  to  endeavor,  by  all  proper  means,  to  promote  mu- 
tual forbearance  and  accommodation,  between  those  inhabit- 
ants of  the  new  settlements  who  hold  the  Presbyterian  and 
those  who  hold  the  Cougregational  form  of  church  govern- 
ment. 

2nd.  If  in  the  new  settlements,  any  church  of  the  Congre- 
gational order  shall  settle  a  minister  of  the  Presbyterian  order, 
that  church  may,  if  they  choose,  stiil  conduct  their  discipline 
according  to  congregational  principles,  settling  their  difficulties 
among  themselves,  or  by  a  council  mutually  agreed  upon  for 
that  purpose  :  But  if  any  difficulty  shall  exist  between  the  min- 
ister and  the  church  or  any  member  of  it,  it  shall  be  referred  to 
the  Presbytery  to  which  the  minister  shall  belong,  provided 
both  parties  agree  to  it;  if  not,  to  a  council  consisting  of  an 
\  equal  number  of  Presbyterians  and  Congregationalists,  agreed 
\upon  by  both  parties. 


THE    PRACTICAL  CHURCH    MEMBER. 


223 


They  are  thus  essentially  one  denomination, 
they  have  different  denominational  titles,  and  some 


(J> 


3d.  If  a  Presbyterian  church  shall  settle  a  minister  of  Con- 
gregational principles,  that  church  may  still  conduct  their  dis- 
cipline according  to  Presbyterian  principles ;  excepting  that  if 
a  difficulty  arise  between  him  and  his  church,  or  any  member 
of  it,  the  cause  shall  be  tried  by  the  Association,  to  which  the 
said  minister  shall  belong,  provided  both  parties  agree  to  it. 
otherwise  by  a  council,  one  half  Cougregationalists  and  the 
oihei  half  Presbyterians,  mutually  agieed  on  by  the  parties. 

4th.  If  any  congregation  consist  partly  of  those  who  hold 
the  Congregational  form  of  discipline,  and  partly  of  those  who 
hold  the  Presbyterian  form;  we  recommend  to  both  parties, 
tiiat  this  be  no  obstruction  to  their  unitiug  in  one  church  and 
settling  a  mini net :  and  that  in  this' case,  the  church  choose  a 
standing  committee  from  the  communicants  of  said  church?" 
Wnosb  business  it  shall  be,  to  call  to  account  every  member  of 
the  church,  who  shall  conduct  himself  inconsistently  with  die 

-  of  Christianity,    and  to  give  judgment  on  such  conduct:     . 
and  if  the  gerjoja  condemned  by  their  .judgment,  be  a  Presby-  / 
terian,  he  shall  have  liberty  to  appeal  to  the  Presbytery  :  if  "a/* 
Congregationalism   he  shah  have  liberty  to  appeal  to  the  body 
of  the  male  communicants  of  the  church:    in  the  former  case 
the   determination  of  the  Presbytery  shall  be  final,   unless  the 
church  consent  to  a  further  appeal  to  the  Synod,  or  to  the 
General  Assembly;  and  in  the  latter  case,  if  the  party  condem- 
ned shall  wish  for  a  trial  by  a  mutual  council,  the  cause  shall 
referred  to  such  council.     And  provided  the  said   stauditig 
committee   of  any  church,  shall  depute  one  of  themselves  to 
attend  the  Presbytery,  he  may  have  the  same  right  to  sit  and 
act  in  the  Presbytery,   as  a   ruling  elder  of  the  Presbyterian 
church. 


,224  THE    PRACTICAL    CHURCH    MEMBER. 

versity  of  order,  they  are  yet  one,  not  only  by  formal 
consent,  but  in  faith,  spirit,  and  aim.  And  notwith- 
standing a  disposition  to  dissolve  their  union  has  been 
manifested  latterly  by  a  small  and  illiberal  minority,  or, 
perhaps  we  should  say,  by  some  disquieted  individuals, 
of  one  of  the  parties,  we  trust  in  God  that  it  shall  never 
be  effected.  The  two  branches  of  the  great  family  are 
too  much  alike  in  character,  they  have  too  many  noble 
and  holy  enterprises  upon  their  common  hands,  and 
have  too  long  been  blest  in  their  union,  to  be  soon  or 
easily  sundered  and  estranged  from  one  another.  May 
God  preserve  both  them  and  his  cause  from  such  a  ca- 


•  EPORTMENT    TOWARDS    CHURCHES    NOT    IN    COMMUNION 
WITH    US. 

The  division  of  the  followers  of  Christ  into  sects,  as 


•Since  this  volume  was  prepared  for  the  press,  the  General 
Assembly  has  (at  its  late  session  at  Pittsburg,)  in  part  abroga- 
ted the  above  p'.an  of  union.  But  their  doings  herein  are  so 
repugnant  to  the  known  sentiments  of  the  great  body  of  Pres- 
bvterians  in  the  United  States,  that  we  are  persuaded, — and  in- 
deed we  are  directly  assured  by  men  of  extensive  influence  in 
that  communion, — that  by  another  Assembly,  more  correctly 
exhibiting  the  sentiments  of  the  churches,  the  union  will  be 
restored,  and  more  than  restored,  to  its  original  intimacy. 
Meantime  the  act  of  a  waning  minority,  cannot  disturb  the 
substantial  harmony  that  prevails  throughout  these  sister 
churches. 


THE  PRACTICAL  CHURCH  MEMBER.       225 

they  are  at  present,  is  a  matter  much  to  be  lamented, 
and  one  which  calls  for  the  serious  and  prayerful  con- 
sideration of  all  christians.  The  causes,  evils,  and 
remedies  of  these  divisions,  are  quite  too  large  a  subject, 
(if  it  were  a  pertinent  one,)  for  these  pages;  and  too 
large  a  subject  probably,  to  be  soon  compassed  by  hu- 
man wisdom.  The  church  of  Christ  was  originally  one 
body  ;  and  I  cannot  doubt  that  it  will  be  again  restored 
to  unity, — in  effect,  if  not  in  form.  With  men  this 
maybe  impossible;  but  with  God  all  things  are  pos- 
sible. 

Meantime,  as  different  denominations  do,  and  will 
exist,  it  becomes  an  important  question  what  should 
be  our  deportment  towards  those  who  differ  from  us. 
And, 

1.  We  should  cheerfully  allow  them  the  same  liberty 
of  opinion  and  of  conscience,  and  the  same  freedom  of 
discussion  and  dissemination  of  their  sentiments,  which 
we  claim  for  ourselves.  Intolerance  is  no  part  of 
Christianity. 

2.  We  should  be  willing  to  see  and  appreciate  what- 
ever of  excellence  they  do  possess ;  and  should  own 
them  as  fellow  disciples,  so  far  as  they  appear  truly  to 
possess  and  exemplify  the  christian  spirit.  We  should 
admit  their  virtues,  though  we  may  not  be  able  to 
admit  their  pretensions,  and  ought  not  to  countenance 
their  errors. 

3.  We  should  scrupulously  refrain  from  misrepre- 
senting either  their  doctrine  or  their  practice.     "Thou 


Q26  THE  PRACTICAL  CHURCH  MEMBER. 

shalt  not  bear  false  witness  against  thy  neighbor." 
And  though  we  may  see  much  in  them  to  disapprove  of 
and  regret,  yet  we  should  exercise  as  much  of  that 
charity  as  we  can,  (consistently  with  fidelity  to  Christ 
and  to  souls,)  '  which  envieth  not,  thinketh  no  evil, 
believeth  all  things,  hopeth  all  things.' 

4.  We  should  use  no  endeavors  to  proselyte  away 
their  people, — provided  we  have  reason  to  believe  that 
they  have  truth  and  godliness  enough  among  them  to 
save  souls.  From  any  decidedly  heretical  communion, 
where  souls  are  certain  to  be  destroyed,  I  would  think 
it  not  only  lawful,  but  a  duty,  to  draw  away  as  many 
as  by  honest  means  I  could,  as  brands  out  of  the  burn- 
ing; but  I  would  entice  none  from  any  evangelical 
preacher,  church,  or  family.  "  Thou  shalt  not  steal." 
i;  Thou  shalt  not  covet."  Dr.  Doddridge  acted  both 
upon  the  divine  command,  and  a  common  sentiment 
of  honor  among  men,  in  the  injunction  which  he  ha- 
bitually gave  to  his  theological  pupils,  to  "  avoid  every 
thing  which  looks  like  sheep-stealing." 

But,  on  the  other  hand, 

1.  We  have  a  right  to  prefer  our  own  belief  and 
order  to  those  of  other  communions, — provided  we 
have  taken  suitable  pains  to  inform  ourselves,  and  are 
intelligent  and  conscientious  in  our  preference.  It  is 
no  breach  of  charity  to  read  and  understand  the  Bible 
for  ourselves. 

2.  We  have  a  right  to  shoiv  our  preference  by  ad- 
hering to  our  own  communion  with  pious  constancy, 


THE    PRACTICAL    CHURCH    MEMBER.  2*27 

and  taking  our  children  and  friends  with  us.  It  is 
what  we  ought  to  do,  in  obedience  to  our  convictions. 
3.  Though  we  should  be  forbearing  and  charitable 
towards  other  denominations,  it  is  not  incumbent  on 
lis  directly  to  build  them  up  to  the  pulling  down  of 
ourselves.  We  need  not.  out  of  a  false  charity,  extol 
their  doctrines,  ways,  or  preacher*,  in  disparagement  of 
our  own  ;  nor  is  it  our  duty  to  forsake  our  own  assem- 
blies to  encourage  theirs  ; — especially  when  we  have 
reason  to  believe  that  they  have  set  up  their  meetings, 
or  are  conducting  them,  with  proselyting  designs.  If 
we  do  honestly  believe  that  they  are  more  right  than 
we  are,  the  ingenuous  course  is  to  join  them  and  be- 
long to  their  fraternity.  But  if  we  have  no  such  con- 
viction, it  is  the  part  of  consistency  and  duty  to  be 
stedfast  where  we  are.  Let  us  search  the  Scriptures, 
prayerfully  and  diligently,  for  the  right  way,  and  hav- 
ing found  it,  let  us  continue  in  it.  One  of  the  greatest 
evils  resulting  from  a  diversity  of  sects  is  the  practice 
of  running  hither  and  thither  between  their  worship- 
ping assemblies.  Let  us  be  fixed  in  something;  and, 
being  settled,  let  us  be  settled  ;  and  not  be  moved  out 
of  our  places  by  every  sound  of  novelty,  and  carried 
about  by  every  wind  of  doctrine. 

1.  It  cannot  be  wrong,  when  attempts  are  made  illi- 
citly to  draw  away  our  members,  to  endeavor,  by  suita- 
ble means,  to  prevent  them.  If  we  honestly  believe 
that  the  truth  is  with  us,  and  that  the  God  of  truth  fa- 
vors us,  we  cannot  be  willing  that  our  children  and  fel- 


228       THE  PRACTICAL  CHURCH  MEMBER. 

low-worshippers  should  be  alienated  from  us.  We 
love  our  own,  and  cannot  wish  either  that  they  should 
be  estranged  from  our  acquaintance,  or  lost  to  our 
privileges.  And  if,  moreover,  we  are  persuaded  that 
the  denomination  with  which  we  are  connected,  is  more 
valuable  for  its  influence  on  the  community,  and  the 
world,  than  others  which  would  gain  converts  from  it; 
if  we  believe  it  to  be  more  faithful  in  its  exertions  to 
repress  vice,  and  to  promote  intelligence  and  virtue 
among  men ;  that  it  is  more  instructive,  scriptural,  and 
energetic  in  its  sermons ;  and  that  it  is  doing  more  in 
the  great  work  of  sending  abroad  the  gospel  into  all 
the  earth  ;  we  cannot,  as  christians  or  as  men,  wish 
that  its  numbers  should  be  diminished,  or  its  influence 
curtailed. 

The  ways  of  proselytism  are  many,  It  would  be 
neither  a  grateful,  nor  very  easy  task  to  specify  them 
all :  the  following  are  some  of  the  most  common  ;  and 
they  need  only  to  be  mentioned  to  show  how  little  they 
truly  have  to  do  with  the  spirit  and  objects  of  the 
gospel. 

(1.)  Flattery.  There  are  individuals  who,  though 
they  cannot  be  won  to  Christ  by  faithful  dealing  with 
their  souls,  can  be  won  to  a  party  in  religion  by  assidu- 
ous flattering  attentions.  The  convert  and  the  con- 
verters, in  such  cases,  commonly,  are  alike  worthy 
of  the  means  employed,  and  of  the  fellowship  thus 
formed. 

(2.)  Prejudice.     One  of  the  most  effective  modes 


THE    PRACTICAL    CHURCH  MEMBER.  2*29 

)j  exciting  prejudice  against  our  own  and  some  other 
denominations,  is  to  misrepresent  their  doctrines.  H^w 
many  odious  things  have  been  called  "  Calvinism  I" 
and  published  as  such  for  popular  effect.  The  "  doc- 
trines of  grace,"  as  they  have  been  called,  the  doc- 
trines which  were  embraced  by  the  great  body  of  the 
Reformers  of  the  sixteenth  century, — as  their  harmo- 
nious Confessions  show, — embody  more  of  the  truth 
and  power  of  the  gospel,  and  have  done,  and  are  do- 
ing, more  for  the  renovation  of  the  world,  intellectually 
and  morally,  than  all  other  schemes  beside, — as  facts 
declare.  But  those  doctrines, — because  of  their  truth 
and  power, — are  not  agreeable  to  the  natural  heart; 
which  hateth  the  light,  neither  cometh  to  the  light,  lest 
its  deeds  should  be  reproved, — which  hates  especially 
God's  sovereignty  and  man's  dependence: — and  no- 
thing is  easier  than  to  excite  that  natural  prejudice  of 
the  heart  into  active  odium  and  disaffection  towards 
both  the  truth  and  those  who  hold  it ; — especially  when 
a  little  distortion  is  resorted  to,  and  when,  moreover, 
the  attempt  is  made  under  an  appearance  of  zeal  for 
God  and  charity  to  souls.  How  often  have  pious  Ar- 
minians  and  open  infidels  been  collaborators  in  a  work 
of  this  kind,  though  not  associates, — assailing  the  same 
"  walls  of  strength"  with  the  same  carnal  weapons ; 
though  on  opposite  sides  ! 

How  ungrateful  a  thing  it  is,  to  be  obliged  to  defend 
the  truth  of  God  against  both  friends  and  foes.     But 
this  we  are  often  called  to  do.     The  writer  of  these 
20 


230  THE    PRACTICAL    CHURCH    MEMBER. 

pages  has  seen  copies  of  the  "  Saybrook  Platform, :J 
(meaning  the  Confession  attached  to  the  Platform,)  print- 
ed a  hundred  years  ago,  privily  circulated  among  the 
members  of  a  Congregational  Society,  he  is  ashamed  to 
say  by  preachers,  for  the  perusal  of  converts  and  inqui- 
rers, during  a  revival,  having  certain  passages  under- 
scored, and  with  exclamation  points  and  other  significant 
notes  affixed,  together  with  verbal  comments,  designed 
to  mislead  the  simple ;  and  with  these  insidious  con- 
structions  on  them,  declared  to  be  the  faith  which  we 
inculcate  and  require.  A  similar  use  is  made  of  that 
Confession  and  of  the  Assembly's  Catechism  by  allu- 
sions to  them  in  pulpits.  Does  Religion  need  such 
practices  as  these  ? — such  bad  means  to  her  good  ends  ? 
Non  tali  auxilio,  not  such  aid  to  her  holy  cause,  nee 
defensoribus  istis ! 

I  have  before  remarked,*  how  much  authority  those 
Confessions  have  with  us,  and  how  far  they  are  to  be 
regarded  as  exhibiting  our  faith.  Doubtless  there  are 
statements  in  them  which  might  be  modified  for  the 
better.  Doubtless  they  need  deliverance  from  the  false 
constructions  of  those  who  make  it  their  business  to 
abuse  them.  But  as  it  regards  the  great  system  of  doc- 
trines which  they  contain,  they  will,  along  with  the 
Bible  from  which  they  are  taken,  withstand  all  the 
assaults  which  it  may  ever  please  the  great  adversary  of 
truth  to  bring  against  them.  Great  is  truth,  and  will 
prevail. 

♦At  pp.43,  44, 


THE    PRACTICAL    CHURCH    MEMBER.  231 

(3.)  High  Church  pretensions :  such  as  claiming  to 
be  the  only  true  church  ;  having  the  true  order  and 
succession  ;  whose  ordinances  are  alone  valid  ;  and  con- 
signing all  without  its  pale — churches,  ministers,  and 
all,  along  with  the  common  world,  to  "  uncovenanted 
mercy  ;" — in  a  word,  advertizing  passengers  that  "  we 
are  the  only  safe  ship/3 

(4.)  By  troubling  tender  consciences  about  modesand 
forms.  As  an  example  for  this,  how  many  young  con- 
verts, and  even  unconverted  persons  under  concern  of 
mind,  have  been  embarrassed,  and  distressed,  and  kept 
halting,  by  an  officious  obtrusion  on  them  of  a  certain 
mode  of  baptism,  as  indispensable  to  a  due  obedience  to 
Christ.  How  often  is  the  question  put,  Are  vou  not 
going  to  follow  Christ  into  the  water  ?  when  the  real 
question  is,  Are  you  not  going  to  unite  with  us  ? 

(o.)  Appeals  to  selfishness.  "  Come  with  us,  and  you 
shall  have  nothing  to  pay  T  That  is,  come  with  us,  and 
we  will  exempt  you  from  that  which  Christ  has  made 
your  duty,  Gal.  vi.  6 — 3. 

(6.)  Conniving  at  prevailing  sins.  For  example, 
how  much  of  the  reserve,  or  opposition,  which  is  mani- 
fested by  some  churches,  to  the  existing  temperance 
uiation,  may  have  its  secret  motive  in  the  hope  of 
gaining  numbers  to  themselves  by  such  means — it 
would  be  uncharitable  to  say. 

(7.)  Favoring  disaffection.  All  societies  of  men, 
religious  as  well  is  others,  will  sometimes  fall  into  dis- 
sents about   the   management   of  their   affairs. 


23"2  THE    PRACTICAL    CHURCH    MEMBER. 

When  such  things  happen  in  parishes,  then  is  the  time 
to  introduce,  or  to  build  up,  another  denomination. 
How  easy  is  it  to  gain  the  confidence  of  a  party  to  a 
quarrel !  "  See,  thy  matters  are  good  and  right ;  but 
there  is  no  man  deputed  of  the  king  to  hear  thee.  Oh 
that  I  were  made  judge  in  the  land,  that  every  man 
which  hath  any  suit  or  cause  might  come  unto  me,  and 
I  would  do  him  justice  !"  Indeed,  how  easy  it  is, — but 
how  ungenerous  ! — to  pull  down  a  house  already  divided 
against  itself,  and  out  of  its  ruins  to  build  another ! 

Another  case  in  which  the  disaffected  are  encouraged, 
is,  when  a  member  of  the  church  is  under  its  censure. 
We  sometimes  see  such  an  one  received,  listened  to? 
and  soothed,  by  those  who  would  seem  to  be  glad  of  a 
convert,  of  whatever  character,  and  by  whatever  means 
obtained. 

Such  are  the  arts  of  proselyting.  How  little  credita- 
ble are  they  to  religion !  Surely  it  cannot  be  wrong  to 
discountenance  such  arts. 

To  preach  the  gospel  according  to  one's  own  convic- 
tions of  it,  however  earnestly  or  abundantly,  to  all  who 
are  disposed  to  hear,  is  what  no  one  can  reasonably  ob- 
ject to.  That  is  not  proselytism :  it  is  honest  duty.  Let 
such  zeal  be  as  successful  as  it  will.  So  far  as  the  sim- 
ple force  of  the  truth  which  any  denomination  holds 
and  teaches,  so  far  as  their  good  example  and  the  bless- 
ing of  God  prosper  them,  let  them  be  prospered.  Every 
Christian  must  rejoice  :  for  such  success  is  success  to 


/ 

THE    PRACTICAL    CHURCH    MEMBER.  233 

the  cause  of  Christ.  But  the  simple  zeal  of  making 
proselytes  to  a  sect, — invading  established  and  peaceful 
congregations  and  creeping  into  houses,  with  its  arts  of 
flattery  and  seduction,  cannot  be  too  much  reprobated. 

5.  Though  it  is  "  good  and  pleasant  for  brethren 
to  dwell  together  in  unity,"  yet  there  are  some  modes 
of  union,  which,  as  ihe  feelings  of  sects  are,  do  not  seem 
to  be  advisable. 

One  such  mode  is  the  building  of  union  meeting 
houses.  The  plan  is,  for  the  several  denominations  of 
a  place,  they  being  too  few  to  build  several  houses,  to 
unite  together  in  the  erection  of  one  for  their  common 
use,  to  be  occupied  in  turns.  Now  this  appears  well ; 
and  if  they  all  could  truly  rise  above  their  sectarian 
feelings,  and  keep  above  them,  it  would  be  the  happiest 
thing  they  could  do.  But  it  too  generally  happens  that 
jealousies  begin  to  arise ;  and  contentions  follow,  with 
other  unpleasant  consequences.  "  Yonder,"  said  my 
informant,  as  I  was  passing  a  small  village  at  the  west, 
pointing  to  a  handsome  building,  but  now  apparently 
neglected,  and  storm-worn  through  want  of  painting, — 
"  Yonder  is  a  church  which  was  built  by  three  denomi- 
nations. They  begun  and  finished  it  in  much  good 
feeling,  but  soon  got  into  a  quarrel  about  the  occupancy 
of  it,  till  finally  it  is  occupied  by  neither  of  them,  but  is 
fallen  into  the  hands  of  the  Universalists,  and  is  used  by 
them  and  by  any  body  that  comes  along."  Such  is  tho 
history  of  one  joint-stock  meeting  house. 
20* 


£34        THE  PRACTICAL  CHURCH  MEMBER, 

Another  union  measure  of  questionable  expediency 
is  the  temporary  union  of  different  denominations  du- 
ring a  revival.  This  may  be  well  in  particular  cases ; 
but  generally,  so  far  as  my  own  limited  observation  of 
the  results  of  such  unions  enables  me  to  judge,  the 
measure  does  not  appear  to  be  best.  The  union  is 
avowedly  but  temporary :  it  is  entered  into  in  the 
known  expectation  of  soon  dissolving  it.  Therefore, 
the  principle  of  union  cannot  be  very  deep  :  it  is  a 
superficial  feeling,  though  not  altogether  insincere.  If 
it  were  that  love,  "  strong  as  death,"  which  "  many 
waters  cannot  queneh,  nor  floods  drown,"  the  union 
would  be  permanent.  And  as  to  the  motive  which  in- 
duces the  union,  since  it  is  known  that  the  parties  mu- 
tually expect  to  separate,  and  probably  with  increase, 
the  motive  will  look  questionable,  however  disinterested 
in  reality  it  may  be.  As  a  display  of  charity  and  good 
feeling,  therefore,  (for  which  we  hear  them  commend- 
ed,) such  comminglings  do  not  appear  to  be  very  valua- 
ble— especially  if  the  parties  do  not  separate  as  amicably 
as  they  came  together.  They  might  have  found  quite 
as  many  means  of  mutual  courtesy  and  good  feeling, 
remaining  separate. 

But  it  is  difficult  to  keep  out  the  apprehension,  at 
least,  that  one  party  may  use  undue  means  to  get  ad- 
vantage of  the  other.  It  is  difficult,  indeed,  to  keep 
out  the  thing  itself.  And  how  little  are  the  distrust  and 
the  disquietudes  which  hence  arise,  favorable  to  the 
spirit  which  is  proper  to   a  revival !      They  pervade 


THE  PRACTICAL  CHURCH  MEMBER.      235 

the  thoughts,  the  conversation,  the  prayers — of  indi- 
viduals, if  not  all ;  they  become  visible  in  intercourse  ; 
they  divert  attention,  corrupt  the  feelings,  and  grieve 
the  Spirit:  and  in  the  end,  probably,  the  great  interest 
is  little  benefited  by  the  union. 

If,  as  was  before  remarked,  they  all  could  merge 
their  sectarian  feelings  in  the  measure  entirely;  if  they 
could  alike  forget  Paul,  Apollos,  and  Cephas,  in  their 
common  attachment  to  Christ,  and  had  grace  enough 
entirely  to  fullil  the  precept  of  the  apostle,  Phil.  ii.  2 — 4 ; 
the  expediency  of  the  measure  could  not  be  doubtful. 
But  then, — if  they  had  so  much  grace  as  that, — they 
would  cease  to  exist  as  separate  denominations. 

On  the  whole,  then,  our  imperfections  being  such  as 
they  are,  it  seems  best,  in  the  particular  case  before  us, 
that  each  denomination  should  go  on  in  its  own  way  ; — 
with  as  much  good  will,  however,  and  as  little  embar- 
rassment to  the  others,  as  it  can. 

I  should  be  sorry,  if,  in  these  remarks,  I  should  seem 
to  hinder  the  union  of  the  followers  of  Christ,  in  any 
way  in  which  such  union  is  practicable  and  hopeful. 
The  existence  of  sects  ought  to  be,  and  doubtless  is,  an 
affliction  to  every  Christian.  It  is  so  unnatural  a  state 
of  things  in  the  family  of  Christ,  so  repugnant  to  his 
will,  doubtless,  and  so  obstructive  to  his  cause  on  earth, 
that  it  is  incumbent  on  all  to  labor  to  do  away,  rather 
than  to  widen  and  perpetuate,  those  divisions.  In  such 
an  age  as  this, — so  near  the  millennium,  as  we  hope, — 


236       THE  PRACTICAL  CHURCH  MEMBER. 

every  disciple  of  Christ  should  be  cultivating  within 
and  around  him  the  spirit  of  that  union  which  surely 
will  prevail  in  that  expected  happy  period. 

In  what  particular  manner  the  wisdom  of  God  may 
bring  about  that  union,  we  may  not  be  able  to  antici- 
pate ;  but  it  seems  evident  that  it  can  never  be,  without 
mutual  and  free  concession  by  all.  No  one  existing 
denomination, — it  is  idle  to  suppose  it, — will  ever  con- 
vert to  itself  all  the  others,  and  become  the  alone  church 
militant  on  the  earth.  All  Churchmen,  or  all  Baptists, 
or  Methodists,  or  Presbyterians,  as  denominations  are 
now  constituted,  the  world  will  never  behold.  Their 
existing  narrow  enclosures  are  not  wide  enough  for  so 
large  a  comprehension.  The  union  must  take  place 
upon  the  most  catholic  views  of  the  Bible ;  and  all  hu- 
man authorities, — fathers,  counsels,  creeds,  directories, 
and  authors, — must  be  surrendered  up  to  the  simple 
supremacy  of  the  book  of  God,  and  to  an  untrammeled 
conscience ;  and  the  bigotry  of  sect  give  place  to  the 
more  extended  love  of  the  family  of  Christ.  Indeed,  it 
is  difficult  to  conceive  how  the  distinctions  of  sect  can 
ever  be  less  than  they  are,  so  long  as  each  denomina- 
tion so  pertinaciously  adheres  to  its  human  standard?, 
to  the  exclusion  of  the  Bible, — practically,  if  not  pro- 
fessedly,— as  the  common  and  only  authoritative  book 
of  reference. 

As  to  our  own  denomination,  I  cannot  but  hope  that 
there  is  much  in  its  existing  polity  and  spirit  which  is 


THE    PRACTICAL    CHURCH    MEMBER.  237 

favorable  to  union.  The  word  of  God  is  already, — it  ever 
has  been, — their  only  authoritative  Confession  and  DU 
rectory.  They  are  ready  to  turn,  with  all  the  churches, 
to  the  great  position  with  which  they  all  set  out  at  the 
Reformation,  that  The  Bible,  the  Bible  alone  is  the  reli- 
gion of  Protestants.  They  are  not  only  free  to  com- 
mune with  Christians  of  every  name  at  the  table  of  the 
Lord,  which  is  a  small  thing,  comparatively ;  but  they 
are  ready  to  co-operate  with  them,  with  good  faith  and 
heartily,  in  any  benevolent  work.  Of  this  spirit  in  them, 
nearly  every  truly  liberal  and  unsectarian  institution  in 
this  country  is  their  witness.  The  American  Bible, 
Tract,  Education,  Temperance,  Prison  Discipline,  and 
other  kindred  institutions,  in  which  it  has  been  aimed  to 
secure  the  co-operation  of  all  denominations,  were  ori- 
ginated solely,  or  mainly  by  them,  and  have  been  emi- 
nently sustained  by  their  counsels,  labors,  and  contri- 
butions. They  have  their  partialities,  doubtless,  fo* 
their  own  faith  and  order ;  they  believe  them  to  be 
founded  on  the  Bible  :  yet  they  set  up  no  exclusive  pre- 
tentions of  being  the  only  legitimate  church.  They 
have  not,  to  my  knowledge,  in  their  numerous  colleges 
and  seminaries,  a  single  professorship  whose  duty  it  is 
to  inculcate  their  particular  scheme  of  polity  ;  it  is  little 
discussed  in  their  pulpits,  or  even  in  their  books :  and 
so  little  pains  is  taken  to  cherish  sectarian  partialities  in 
their  members,  so  little  are  their  children  nursed  up  in 
the  narrow  faith  of  distinctives  and  exclusives,  and 
jure  divino  pretensions,  and  so  little  are  they  in  fact 


238        THE  PRACTICAL  CHURCH  MEMBER. 

attached  to  the  body  by  mere  sectarian  feeling,  that,  of 
all  people,  Congregationalists,  when  deprived  of  the 
privilege  of  worshiping  with  those  of  their  own  com- 
munion, most  easily  attach  themselves  to  others.* 

I  would  not,  in  these  remarks,  in  the  least  discredit 
the  liberality  of  other  denominations.  There  is  much 
in  them  all — and  much,  I  would  hope,  in  the  spirit  of 
the  age,  fchat  is  liberal  and  catholic.  Nor  is  it  pretended 
that  Congregationalists  have  not  their  share  of  human 
imperfection,  cr  that  they  are  in  no  degree  sectarian ; 
yet,  I  would  fain  believe,  that  of  them  it  may  be  said,  if 
of  any,  they  have  little  of  the  narrowness  of  sect.  The 
salvation  of  man  is  their  object,  their  field  the  worlds 
and  their  c:  pale"  the  kingdom  of  Christ. 

•  This  accounts  for  the  fact  that  almost  every  marriage 
which  take?  place  between  a  Congregr.tionalist  and  one  of 
another  persuasion,  occasions  the  removal  of  the  former  into 
the  religious  communion  of  the  latter;  the  Cougregatiooalist 
being  detained  by  no  bigoted  attachment  to  a  name,  and  giving 
way  to  the  conscientious  sectarian  scruples  in  which  the  other 
haj  been  educated.  This  accounts,  too,  for  the  facility  with 
which  too  many  of  their  members  are  proselyted  from  them. 


CHAPTER  XIII. 
CONCLUSION. 

The  theme  of  this  concluding  chapter,  is  suggested 
by  the  title  of  the  Volume — 4;  The  Practical  Church 
Member." 

The  practical  man,  in  any  department  of  life,  is  the 
man  who,  under  the  guidance  of  a  sound  judgment, 
applies  himself  with  efficiency  to  the  objects  before  him. 
His  wisdom  is  a  common  sense  wisdom,  in  distinction 
from  visionary  theory,  and  an  effective  wisdom,  in  dis- 
tinction from  inactive  contemplation  and  unproductive 
emotion.  The  practical  Christian,  then,  is  the  Chris- 
tian who  applies  himself  with  good  sense  and  efficiency 
to  the  business  of  religion. 

Jesus  himself  was  a  perfect  example  of  practical  reli- 
gion. His  was  not  a  religion  of  pious  emotions  merely, 
beginning  and  terminating  in  himself;  but  it  was  also 
a  religion  of  judicious  and  effective  beneficence.  Much 
less  was  he  carried  away  by  that  blind  impulsive  zeal 
which  pays  no  regard  to  men  and  things  as  they  are. 
He  was  at  once  holy,  active,  and  discreet.  He  taught 
his  disciples  to  be  the  same.  When  he  sent  them  forth 
on  the  great  business  of  propagating  his  gospel,  he  put 
discretion   and    inofTensiveness    together,   along   with 


£40       THE  PRACTICAL  CHURCH  MEMBER, 

fidelity  and  boldness,  into  the  instructions  which  were 
to  guide  them  in  their  work.  "  Behold,  I  send  you 
forth  as  sheep  in  the  midst  of  wolves :  be  ye  therefore 
wise  as  serpents  and  harmless  as  doves." 

Every  Christian  ought  to  be, — but  not  every  one  is, — a 
practical  disciple.  The  gospel  requires  such.  If  we  con- 
sider the  great  objects  it  has  to  accomplish  by  means  of  its 
disciples, — that  the  world  is  to  be  converted, — its  wick- 
edness overcome,  its  blindness  instructed,  its  lusts 
subdued,  its  sentiments,  manners,  and  condition,  uni- 
versally changed, — we  shall  perceive  that  the  utmost 
wisdom  and  the  utmost  energy  are  requisite  for  so  ar- 
duous a  work.  We  shall  perceive  that  a  religion  which 
is  merely  contemplative  and  devout,  or  merely  inoffen- 
sive and  guileless,  however  amiable ;  much  more,  a  re- 
ligion which  is  nowhere  visible,  nowhere  felt,  but 
within  church  walls, — whose  solemnity,  or  whose  fervor 
begins  and  ends  with  the  exercises  of  the  worshiping 
assembly;  most  of  all,  a  religion  extravagant,  fanatical, 
and  reckless,  is  not  a  religion  which  can  answer  the 
ends  of  the  gospel. 

The  character  of  the  age,  too,  eminently  requires 
that  our  religion  should  be  of  the  practical  kind  which  we 
are  considering.  It  is  an  age  of  great  activity  and  excite- 
ment— of  great  enterprises  and  great  conflicts.  Dis- 
cussions, projects,  measures,  inharmonious  and  endless, 
require  the  decision  and  action  of  every  serious  man. 


THE  PRACTICAL  CHURCH  MEMBER.        241 

It  may  not,  therefore,  be  unprofitable,  nor  foreign 
from  the  general  design  of  this  volume,  to  conclude  with 
a  brief  view  of  some  of  those  qualities  which  the  gospel 
requires,  always,  in  its  professors,  and  more  especially 
in  an  age  like  this.  What  are  the  qualities  of  the 
"  practical  church  member?" 

1.  Personal  holiness.  This  lies  at  the  foundation. 
Without  eminent  holiness  we  cannot  effect  much  for 
the  cause  of  Christ.  For  it  is  obvious  that  we  can  nei- 
ther exemplify  nor  propagate  religion  any  farther  than 
we  ourselves  possess  it.  The  lamp  that  lacks  oil,  and 
is  not  trimmed,  will  shine  but  dimly  ;  nor  will  our  zeal 
be  warmer  than  our  love ;  or,  at  least,  however  fervid  it 
may  be,  it  will  be  no  better  than  our  knowledge,  and 
no  holier  than  our  motives.  Devoted  piety  alone  is 
effective  piety. 

2.  Frayer.  Among  the  habits  to  be  maintained, 
this  is  the  leading  one.  Its  influence  pervades  the  life, 
and  is  essential  to  every  duty.  If  the  Christian  "lack 
wisdom,"  or  lack  faith,  or  fervor,  or  boldness,  or  any 
grace,  his  proper  resource  is  prayer.  "  Every  good  gift 
and  every  perfect  gift  is  from  above,  and  cometh  down 
from  the  Father  of  lights."  In  proportion  as  we  live  in 
intimate  communion  with  God,  walking  in  the  light  of 
his  countenance,  and  asking  wisdom  of  him,  our  per- 
ceptions will  be  simple,  clear,  unbiased  by  the  world, 
and  wise ;  our  faith  vivid  ;  our  hope  animated ;  our 
zeal  constant;  and  our  example  convincing  and  persua- 

21 


242         THE  PRACTICAL  CHURCH  MEMBER, 

sive.  "  Prayer  draws  all  the  Christian  graces  into  its 
focus.  It  draws  Charity,  followed  by  her  lovely  train, 
her  forbearance  with  faults,  her  forgiveness  of  injuries, 
her  pity  for  errors,  her  compassion  for  want.  It  draws 
Repentance,  with  her  holy  sorrows,  her  pious  resolu- 
tions, her  self-distrust.  It  attracts  Faith,  with  her  ele- 
vated eye — Hope,  with  her  grasped  anchor— Benefi- 
cence;, with  her  open  hand — Zeal,  looking  far  and  wide 
to  serve — Humanity,  with  introverted  eye,  looking  at 
home.  Prayer,  by  quickening  these  graces  in  the  heart, 
warms  them  into  life,  fits  them  for  service,  and  dismisses 
each  to  its  appropriate  practice.''* 

Without  habitual  prayer,  no  one  can  truly  serve  the 
cause  of  Christ.  He  will  either  be  settled  on  his  lees,  or 
else,  if  he  be  active,  his  action  will  be  irregular,  and  his 
influence  unsound. 

3.  Religious  knowledge.  All  knowledge  is  desirable 
to  the  Christian ;  but  a  knowlege  of  the  Scriptures  is 
indispensable.  He  cannot  "instruct  those  that  oppose 
themselves,"  nor  "  give  to  him  that  asketh  a  reason  of  the 
hope  that  is  in  him,"  any  farther  than  he  is  "  ready"  to 
do  so  by  his  knowledge  of  the  gospel  system.  Indeed, 
it  is  preposterous  to  think  of  advancing  the  religion  of 
the  Bible,  being  ignorant  of  the  Bible.  "  If  the  blind 
lead  the  blind,  both  shall  fall  into  the  ditch."  How 
many  passages  there  are  which  speak  of  a  knowledge  of 
the  Scriptures  as  an  essential  requisite  to  usefulness  ! 

*  Hannah  More. 


THE    PRACTICAL    CHURCH    HE  MB  Eft.  243 

u  All  scripture  is  given  by  inspiration  of  God,  and  is  pro- 
fitable for  doctrine,  for  reproof,  for  correction,  for  in- 
struction in  righteousness,  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works." 
Every  Christian,  therefore,  who  would  be  useful,  should, 
like  Apollos,  be  "  mighty  in  the  Scriptures."  By  daily 
study  of  them  he  should  make  his  understanding  familiar 
with  their  truths,  his  memory  with  their  language,  and 
his  heart  with  their  spirit."  "  Brethren,  be  not  children 
in  understanding:  howbeit  in  malice  be  ye  children, 
but  in  understanding  be  men." 

4.  A  sound  faith.  This  is  implied  in  the  foregoing 
paragraph,  but  is  worthy  of  a  distinct  consideration. 
The  whole  energy  of  the  gospel  is  in  its  doctrines.  Its 
precepts  are,  it  is  true,  a  perfect  rule  of  life ;  and,  as 
such,  are  a  lamp  to  our  feet  and  a  light  to  our  path: 
but  as  a  means  of  reforming  men,  they  are  powerless 
without  the  doctrines.  The  doctrines  are  the  founda- 
tion of  the  precepl  furnish  the  motives  to  obey 
them.  All  duties  tin  prescribe:!,  ail  invitations  and 
warnings  uttered,  all  appeals  to  the  affections  and  con- 
science made,  in  view  of  those  great  facts,  or  truths, 
which  form  the  doctrinal  part  of  theology, — which  re- 
spect the  attributes  and  government  of  God,  the  fallen 
state  of  man,  the  retributions  of  eternity,  the  mediation 
itist,  the  i  of  rege  neration,  the  work  of  the 
Spirit,  with  other  connected  truths.      In  proportion  as 

the  gospel 


244  THE    PRACTICAL    CHURCH    MEMBER, 

loses  its  consistency  and  meaning,  and  like  a  temple 
robbed  of  its  key-stones  and  columns,  is  reduced  to  a 
shapeless  ruin.  Hence  we  are  directed  to  "  contend 
earnestly  for  the  faith  once  delivered  to  the  saints,"  and 
to  "  hold  fast  the  form  of  sound  words."  And  hence, 
also,  almost  all  the  enmity  of  ungodly  men  is  vented 
against  the  doctrines  rather  than  the  ethics  of  the 
Bible. 

It  is  therefore  of  the  utmost  importance,  in  a  practi- 
cal point  of  view,  to  maintain  the  doctrines- of  the  gos- 
pel in  all  their  prominence  and  force.  To  desert  or  sur- 
render these,  is  to  abandon  the  heavy  ordnance  of 
Christianity  and  put.  a  period  to  her  conquests. 

This  is  not  the  place  to  state  or  to  defend  the  doc- 
trinal system  of  the  Congregational  churches.  But 
when  it  is  considered  that  the  doctrines  embraced  by 
them  are  the  same  with  those  which  were  embraced  by 
the  Reformers,  those  great  lights  whose  glory  shall  never 
be  extinguished — that  it  was  by  means  of  these  doc- 
trines, and  of  the  men  who  held  them,  that  God  wrought 
so  great  an  overthrow  of  the  Papal  domination ;  that 
the!  e  were  the  doctrines  of  the  Puritans,  the  Hugenotts, 
and  of  all  kindred  and  persecuted  men,  of  every  age 
and  country  ;  and  when  we  perceive  that  wherever  this 
system  of  doctrines  has  been  faithfully  inculcated,  the 
effect  has  been  most  singularly  happy  on  the  habits  and 
institutions  of  the  people ;  we  cannot  doubt  that  they 
are  essentially  the  faith  which  was  once  delivered  to  the 
saints.   God  does  not  effect  so  great  and  happy  changes 


THB  PRACTICAL  CHURCH  MEMBER.       245 

by  means  of  error.  He  does  not  thus  connect  his  agen- 
cy with  doctrines  of  man's  devising,  "  working  with 
them,  and  confirming  the  word  with  signs  following." 

It  is  no  proof  of  the  unsoundness  of  the  doctrines  we 
are  considering,  that  they  are  hated  of  wicked  men  :  it 
is  rather  a  proof  of  their  divinity.  The  truth  of  God, 
whatever  it  may  be,  was  not  made  to  please  men,  but 
to  reform  them ;  and  when  was  it  ever  known  that 
wicked  men  were  delighted  with  any  doctrine  which 
demanded  and  enforced  their  reformation?  And  what 
denial  or  modification  of  the  truth  of  God  was  ever 
made,  but  to  accommodate  objectors,  replying  against 
God  and  saying,  "  Why  doth  he  yet  find  fault?  for  who 
hath  resisted  his  will?"  and  "This  is  an  hard  saying; 
who  can  hear  it?"  That  which  pleases  men  in  their 
sins,  is  self-evidently  not  truth  ;  but  is  some  "  persua- 
sion" which  "  cometh  not  of  him  that  calleth  you." 

The  practical  disciple,  I  repeat,  then,  will  not  sur- 
render, nor  timidly  conceal,  the  essential  doctrines  of 
the  gospel ;  nor  tremble  to  hear  them  preached. 

I  fear  there  is  (\  tendency  in  the  times  to  lose  sight  of 
the  importance  of  this  subject.  It  is  almost  a  necessary 
consequence,  that  in  the  multiplicity  of  our  religious  en- 
gagements, and  in  the  abundance  of  our  religious  intel- 
ligence, in  this  age  of  benevolence,  we  should  become 
diminutive  in  doctrinal  knowledge.  And  herein  is  a 
danger  to  be  guarded  against.  In  all  our  plans  and 
labors  for  Christianity,  let  us  not  lose  sight  of  its  doc- 
trines. These, — as  we  would  promote  a  healthful  state 
21* 


246         THE  PRACTICAL  CHURCH  MEMBER, 

of  things, — must  be  "  the  light  of  all  our  measures,  the 
soul  of  all  our  preaching,  the  stimulus  and  guide  of  all 
our  zeal,  the  antidote  to  all  confusion  and  wild  disor- 
der." How  frankly,  how  lucidly,  and  how  constantly 
will  the  great  doctrines  of  the  gospel  be  preached,  and 
how  complacently  listened  to,  in  the  millennium — that 
happy  period  of  which  it  is  written,  "  Wisdom  and 
knowledge  shall  be  the  stability  of  thy  times,  and 
strength  of  salvation !'? 

5.  A  just  concern  for  the  purity  of the  Church.  The 
practical  church  member  considers  that  the  world  is  to 
be  converted  by  means  of  the  church.  If  ever  it  is  to 
be  raised  out  of  its  present  corruption  and  misery,  the 
church,  under  God,  is  to  do  it.  Ye  are  the  light  of  the 
world:  ye  are  the  salt  of  the  earth.  The  church  must 
therefore  be  fervent  and  pure.  Her  energy  must  be  a 
holy  energy.  Being  herself  corrupt,  she  cannot  purify 
the  world,  or  being  dark,  she  cannot  enlighten  it, — can- 
not remove  the  darkness  which  covers  the  earth,  and 
the  gross  darkness  which  covers  the  p&ople.  Dark  and 
cold  masses,  like  frozen  mountains,  do  but  increase  the 
darkness  and  chili  of  the  regions  around  them.  And 
corrupt  bodies  increase  corruption.  The  faithful  dis- 
ciple will  therefore  labor  to  maintain  the  church  at  an 
elevated  standard, — pure  in  doctrine,  exemplary  in  mo- 
rals, and  strict  in  discipline. 

6.  Judgment,  or  sound  Discretion.    If  ever  there 


THE    PRACTICAL    CHURCH    MEMBER.  247 

was  a  time  when  people  needed  to  "  have  their  senses 
exercised  to  discern  both  good  and  evil,"  or  when  com- 
mon sense  was  a  valuable  quality,  the  present  is  such  a 
time.  The  land  is  filled  with  all  sorts  of  proposals, 
doctrines,  and  disputes — "  wine  questions,"  "  slavery 
questions,"  "measures,"  "schools,"  and  "isms,''  with 
many  things,  the  contentions  about  which  are  more  to 
be  deprecated j  perhaps,  than  the  things  themselves.  It 
is  an  old  trick  of  the  adversary,  to  be  working  through 
the  friends  of  the  cause  of  Christ,  not  less  than  with  its 
opposers.  It  may  be  so  at  the  present!  "  We  are  not 
ignorant  of  his  devices."  Therefore  it  becomes  us  to 
be  wary.  There  are  false  lights  upon  the  coast:  let 
us  ask  guidance  from  above,  consult  our  chart,  and  use 
our  judgment. 

But  though  we  "  believe  not  every  spirit,"  jet,  on  the 
other  hand,  let  us  not  be  universally  fearful,  incredu- 
lous, and  stationary.  Prove  all  things ;  hold  fast  that 
which  is  good  :  and  do  with  thy  might  whatsoever  thy 
hand  findeth  to  do. 

7.  Another  requisite  is  Candor.  The  discussions  of 
the  day  are  carried  on  with  so  much  zeal  as  to  draw 
men  into  parties  and  party  feelings.  "  Verily,  (says  an 
old  author,)  there  is  an  inebriety  in  the  minds  of  men, 
which,  as  ever  they  quit  one  extreme,  do  stagger  to  the 
)ther."  Men  crowd  to  opposite  extremes,  taking  their 
temper  and  judgment  with  them,  while  the  "  golden 
mean,"  commonly,  is  the  region  truth.     Let  candor 


248  THE    PRACTICAL    CHURCH    MEMBER. 

keep  us  from  the  "  inebriety"  of  the  times.  There  is, 
it  is  true,  "  a  right  and  a  wrong  to  every  question  ;"  but 
it  may  be  so  handled  by  the  parties,  that  truth  shall  be 
halved,  and  charity  slain,  between  them. 

&  And  another  requisite  is  Prudence.  Many  good 
men,  in  the  ardor  of  their  philanthropy,  seem  too  reck- 
less of  consequences.  "  The  driving  is  like  the  driving 
©f  Jehu,  the  son  of  Nimshi :  for  he  driveth  furiously." 
Their  doctrine  is  "  Do  duty,  and  leave  consequences  to 
God."  The  doctrine  is  good  in  the  abstract:  but  if  it 
he  meant  that  consequences  are  to  be  left  out  of  view 
in  determining  what  duty  is,  it  is  at  war  with  the  precept, 
Be  wise  as  serpents  and  harmless  as  doves. 

But  on  the  other  hand,  let  not  base  timidity,  or  cold 
indifference,  cover  itself  with  a  pretext  of  prudence. 
Timidity  and  sloth  will  never  convert  the  world. 

"  Those  cold  ways, 
That  seem  like  piudent  helps,  are  very  poisonous, 
When  the  disease  is  violent." 

9.  Liberality.  We  are-arrived  at  that  age  of  the 
world  when  "  the  vile  person  shall  be  no  more  called 
liberal,  nor  the  churl  said  to  be  bountiful."  The  work 
of  converting  the  world  is  undertaken,  and  is  making  its 
appeals  to  all  the  liberal  of  the  earth  ;  and  he  that  1 
no  largeness  of  views,  and  of  heart,  is  unfit  for  t 


THE    PRACTICAL    CHURCH    MEMBER.  240 

times,     ltepent,  such,  for  the  kingdom  of  heaven  is  at 
hand  ! 

And  what  are  the  views  which  the  practical  Christian 
takes  of  the  work  before  us?  He  considers  how  it  is 
to  be  done.  Not  by  dreaming  and  looking  for  the  mil- 
lennium ;  not  by  praying,  Thy  kingdom  come,  merely  ; 
not  by  an  inactive  confidence  in  the  divine  prediction 
that  the  heathen  shall  be  given  to  Christ  for  his  inheri- 
tance and  the  uttermost  parts  of  the  earth  for  his  pos- 
session :  but  he  sees  that  the  work  is  to  be  done,  like 
every  other  work  on  earth,  by  human  labors  and  sacri- 
fices. How  shall  they  believe  on  him  of  whom  they 
have  not  heard  ?  and  how  shall  they  hear  without  a 
preacher  ?  and  how  shall  they  preach,  except  they  be 
sent?  These  to  him  are  practical  questions, — with 
others  which  come  in  their  train :  How  shall  they  be 
"sent?"  and  how  sustained?  There  must  be  ships 
and  oilier  conveyances  to  carry  them  out — over  sea  and 
over  land  ;  and  there  must  be  money,  presses,  books, 
and  whatever  is  requisite  to  missionary  labors.  And 
v.ik  n  .  considers  that  there  are  less  than  ten  millions 
of  evangelical  Christians,  probably,  to  gospclize  some 
sixty  times  that  number  of  heathen,  he  will  see  that  no 
man's  means,  no  mini's  agency,  no  man's  prayers  can  be 
uncalled  for  in  so  great  an  enterprise.  And  as  a  prac- 
tical man,  honestly  meaning  t<>  serve  God  and  his  gene 
ration,  he  will  give  his  heart,  his  hand, and  his  substance* 
to  th''  work.  He  will  do  good  according  to  his  ability 
not  only  in  one.  but  in  every  department  of  action— 


250         THE  PRACTICAL  CHURCH  MEMBER. 

revivals — the  Sabbath  school — moral  reform,  and  what- 
ever pertains  to  the  labors  of  Christian  philanthropy. 
And  he  will  take  practical  views  of  the  promises ;  and 
believing  that  he  that  watereth  shall  be  watered  himself, 
will  see  the  bearing  of  all  such  beneficent  action,  not  only 
upon  the  far  ofF  heathen,  but  upon  the  world  about  him, 
upon  the  church  of  his  immediate  fellowship,  and  upon 
his  heart  within.  Such  is  the  practical  Christian  in  regard 
to  the  world's  renovation.  Such  is  the  Christian  which 
is  needed  by  the  gospel  and  required  by  the  times. 

10.  Constancy.  "  Be  not  weaty  in  well  doing." 
The  success  of  the  cause  of  Christ  requires  that  we  be 
uniform  and  constant  in  our  devotedness  to  it.  The 
opposition  to  it  is  constant,  and,  like  a  body  rolled  up 
hill,  or  a  ship  against  the  stream,  it  can  be  carried  for- 
ward only  by  a  constancy  as  unremitting  as  the  resist- 
ance. The  wickedness  of  the  world  is  like  a  connagra-, 
tion :  if  we  pause  in  our  exertions,  the  flame  increases 
its  rage.  Water  must  be  thrown  at  all  points,  and  con- 
stantly. 

There  are  two  sorts  of  Christians,  who  may  be  de- 
scribed as  the  constant  and  the  variable ;  whose  beha- 
vior is  as  different  as  the  principles  which  govern  them. 
The  one  sort  are  governed  by  a  simple  regard  to  duty ; 
and  as  duty  is  a  uniform  principle,  the  conduct  resulting 
from  it  is  likewise  uniform.  The  other  sort  are  governed 
by  feeling ;  and  as  feeling  is  as  unsteady  as  the  wind, 
which  is  sometimes  east  and  sometimes  west,  sometimes 
stagnant  and  sometimes  violent  and  gusty,  so  is  their 


THE    PRACTICAL    (  MEMBER.  251 

religion.  They  acknowledge,  indeed, and  mean,  perhaps, 
to  be  governed  by  the  great  principle  of  religious  duty  ; 
but  if  we  observe  their  conduct,  it  will  be  evident  that 
their  immediate  acts  are  directed  by  their  feelings. 
Every  voice  of  duty  is  met  and  answered  by  a  confer- 
ring with  flesh  and  blood.  They  consult  weariness, 
expediency,  the  agreeableness  or  disagreeableness  of  the 
duty,  the  existing  state  of  things,  and  whatever  may 
affect  their  present  inclination. 

Now  it  is  obvious  that  the  cause  of  Christ  can  never 
be  much  promoted  by  an  inconstant  and  uncertain  man. 
Confidence  in  him  is  that  confidence  in  an  unfaithful 
messenger  which  is  like  a  broken  tooth  and  a  foot  out 
of  joint. 

Take  him  simply  as  an  exhibition  of  religion  to  the 
world.  Example,  to  be  convincing,  must  be  consistent. 
But  what  greater  contradiction  is  there  in  the  eyes  of 
men,  than  to  be  sometimes  hot  and  sometimes  cold,  in 
so  great  a  matter  as  religion — supposing  it  to  be  true? 
The  one  state  denies  the  sincerity,  and  nullifies  the  in- 
fluence, of  the  other.  We  are  commanded  to  let  our 
light  shine  before  men;  but  a  light,  to  be  serviceable, 
must  burn  with  a  steady  flame.  That  which  flares  and 
flickers,  sometimes  a  flaming  torch,  and  sometimes  a 
dying  taper,  is  of  little  use.  It  does  not  light  the 
traveler,  but  confounds  him.  By  throning  alternate 
light  and  darkness  on  his  path,  it  increases  his  perplexi- 
ty and  danger  of  stumbling. 

A  good  man's  influence  gathers  force  from  its  uni- 
formity and  continuance.  Like  the  rolling  snow-ball,  it 


252        THE  PRACTICAL  CHURCH  MEMBER, 

enlarges  as  it  proceeds.  Other  men  have  turns  of  being 
serious  ;  but  fall  away  and  satisfy  beholders  of  the 
vanity  of  their  religion.  If  the  professor  has  but  turns, 
what  does  his  case  amount  to,  more  than  others  ?  When 
one  is  first  converted,  it  is  still  doubtful  if  he  is  truly 
what  he  seems.  It  remains  to  be  shovv-n  by  timW  The 
world  watches  him  in  the  new  w7ay,  till,  by  his  visible 
perseverance  in  it,  the  conviction  becomes  a  settled  one, 
that  his  religion  is  a  reality.  That  established,  his  ex- 
ample, his  sentiments,  prayers,  reproofs,  have  power 
with  ungodly  men. 

If  we  would  be  truly  subservient  to  the  cause  of 
Christ,  then,  we  must  be  steadfast  and  constant.  And 
in  order  to  this,  a  sense  of  duty,  and  not  our  feelings 
merely,  must  in  all  cases  control  our  actions.  Let  us 
remember  that  God  himself  is  governed  by  fixed  princi- 
ples,— with  whom  is  no  variableness,  neither  shadow 
of  turning;  that  the  Bible  is  a  book  of  principles;  and 
that  principle  is  the  basis  of  all  true  religion.  And  on 
the  other  hand,  feeling, — present  inclination — is  the 
leaven  of  all  irreligion  and  all  wrong  religion.  It  is  the 
wind  that  carries  heresy  and  fanaticism  about.  How 
far  is  the  principle  which  governs  the  movements  of  the 
inconstant  professor  from  that  of  the  people  whom  the 
Bible  reprobates  as  children  tossed  to  and  fro — clouds 
carried  about — wells  without  water — double  minded 
and  unstable  in  all  their  ways  ?  The  steadfast  Chris- 
tian— universally  faithful,  and  always  alive  in  the  ser- 
vice of  Christ — he  alone  is  the  Practical  Church  Mem- 
ber. 


DATE  DUE 

JWM-& 

4SZ6 

CAYLORD 

PNINTKOINU.S.A. 

